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Cap 1NC
Space exploration is merely an outlet for the state to expand its capitalist grip infinite wars will be fought over new resources also their advantages are made up and/or inevitable in capitalism Dickens 9 *Visiting Professor of Sociology at the University of Essex
(Peter, The Cosmos as Capitalisms Outside, The Sociological Review, 57: 6682, dml)

The imminent conquest of outer space raises the question of outside and inside yet again. Capitalism now has the cosmos in its sights, an outside which can be privately or publicly owned, made into a commodity, an entity for which nations and private companies can compete. As such the cosmos is a possible site of armed hostilities. This means, contra Hardt and Negri, that there is an outside after all, one into which the competitive market can now expand indefinitely. A new kind of imperialism is therefore underway,
albeit not one attempting to conquer and exploit people outside since there are no consumers or labour power to exploit in other parts of the solar system. Ferrying wealthy tourists into the cosmos is a first and perhaps most spectacular part of this process of capital's cosmic expansion. Especially important in the longer term is making outer space into a source

of resources and materials. These will in due course be incorporated into production-processes, most of which will be still firmly lodged on earth. Access to outer space is, potentially at least, access to an infinite outside array of resources. These apparently have the distinct advantage of not being owned or used by any preexisting society and not requiring military force by an imperializing power gaining access to these resources. Bringing this outside zone into capitalism may at first seem beneficial to everyone. But this scenario is almost certainly not so trouble-free as may at first seem. On the one hand, the investment of capital into outer space would be a huge diversion from the investments needed to address many urgent inequalities and crises on Earth. On the other hand, this same access is in practice likely to be conducted by a range of competing imperial powers.

Hardt and Negri (2000) tell us that the history of imperializing wars is over. This may or may not be the case as regards imperialism on earth. But old-style imperialist, more particularly inter-imperialist, wars seem more likely than ever,

as growing and competing power-blocs (the USA and China are currently amongst the most likely protagonists) compete for resources on earth and outer space. Such, in rather general terms, is the prospect for a future, galactic, imperialism between competing powers. But what are the relations, processes and mechanisms underlying this new phenomenon? How should we understand the regional rivalries and ideologies involved and the likely implications of competing empires attempting to incorporate not only their share of resources on earth but on global
society's outside? Social crises, outer spatial fixes and galactic imperialism Explanatory primacy is given here to economic mechanisms driving this humanization of the universe. In the same way that they have driven imperializing societies in the past to expand their economic bases into their outsides, the social relations of capitalism and the processes of

capital-accumulation are driving the new kind of outer space imperialisms. Such is the starting-point of

this paper (See alsoDickens and Ormrod, 2007). It is a position based on the work of the contemporary Marxist geographer David Harvey (2003) and his notion of spatial fixes. Capitalism continually constructs what he calls outer transformations. In the context of the over-accumulation of capital in the primary circuit of industrial capital, fresh geographic zones are constantly

sought out which have not yet been fully invested in or, in the case of outer space, not yet been invested in at all. Outer spatial fixes are investments in outer space intended to solve capitalism's many crises. At
one level they may be simply described as crises of economic profitability. But economic can cover a wide array of issues such as crises of resource-availability and potential social and political upheavals resulting from resource-shortages. Furthermore, there

is certainly no guarantee that these investments will actually fix these underlying economic, political and social crises. The fix may well be of a temporary, sticking-plaster, variety. Cap causes endless genocide and spurs violent resistance that kills millions in the name of resource expansion. Jalata 11 - Professor of Sociology & Global Studies
(Asafa, January 24th 2011, Terrorism from Above and Below in the Age of Globalization, p.1-4) NAR As capitalism developed in Western Europe, the need for raw materials, minerals such as gold and silver, markets, and free or cheap labor expanded

due to the desire to minimize the cost of production and to treasures captured outside of Europe by undis-guised looting, enslavement, and murder, Karl Marx (1967: 753-754) writes, floated back to the mother-country and were there turned to capital. Most liberal and leftist scholars have failed to identify and explain the role of state-sponsored or state
increase the accumulation of capital or wealth. The

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terrorism that colonial officials, European companies, and ex-peditionary forces used during the expansion of the racialized capitalist world system to transfer the economic resources of the indigenous peoples to European colonial forces or settlers and their collaborators. The development of the nation-state and the capitalist world system occurred through

war making, violence and organized crime (Tilly, 1985: 170). We cannot clearly understand the essence and meaning
of global terrorism without comprehending the essence and characteristics of state terrorism since states were born and consolidated through vi-olence. Under the guises of free markets, civilization, and Chris-tianity, forces of European states

or state-sponsored companies committed acts of terrorism and genocide that were, more or less, ignored. In fact, the issue of terrorism only started to be addressed when, after World War I, colonized peoples in Africa and Asia began their liberation struggles against European co-lonial states. The terrorist attack on the life and liberty of American indigenous peoples by European colonial powers and their collaborators destroyed existing institutions and econo-mies and exposed the conquered peoples to poverty and fa-mineinduced holocausts (Davis, 2001). Discussing how the cultural destruction of indigenous peoples resulted in massive
deaths, Karl Polanyi (1944: 159-160) argues, The catastrophe of the native community is a direct result of the rapid and vio-lent disruption of the basic institutions of the victim. These institutions are disrupted by the very fact that a market econo-my is foisted upon an entirely differently organized community; labor and land are made into a commodity, which, again, is only a short formula for the liquidation of every cultural institution in an organic society. The capitalist world economy that in the 19th century was permanently eliminating famine from Western Europe was

simultaneously accelerating famine and famine-induced deaths in the rest of the world: Millions died, not outside the modern world system, but in the very process of being forcibly incor-porated into its economic and political structures. They died
in the golden age of Liberal Capitalism; indeed, many were mur-dered by the theological application of the sacred principles of [Adam] Smith (Davis, 2001: 9). Today, mainstream Eu-ro-American scholars gloss over such crimes and

refer to them as actions of discovery and civilization. State terrorism, genocide, and the destruction of indigenous institutions and the devastating consequences of famine have been closely inter-connected in the global capitalist world system. In addition, the international community rarely
holds accountable its members that engage in state terrorism and genocide. Kurt Jonassohn (1998: 24) recently noted that terrorist state leaders in develop-ing countries not only go unpunished, they are even rewarded. On the international scene they are accorded all the respect and courtesies due to government officials. They are treated in ac-cordance with diplomatic protocol in negotiations and are treated in the General Assembly of the United Nations. When they are finally ousted from their offices, they are offered asylum by countries that lack respect for international law, but have a great deal of respect for the ill-gotten wealth that such perpetra-tors bring with them. Despite the fact that some government elites claim that the state provides protection from domestic and external violence, governments organize and, wherever possible, monopolize the concentrated

means of violence. The distinction between legi-timate and illegitimate force makes no difference (Tilly, 1985: 171). Political violence has always been involved in producing and maintaining structures, institutions, and organi-zations of privileged hierarchy and domination in society. Those who have state power, which incorporates the power to define terrorism, deny their involvement in political violence or terrorism and confuse abstract theories about the state with reality. Based on an idealized relationship between the state and
society, philosophers and thinkers such as Hobbes, Hegel, Rousseau, and Plato have identified three functions of the state that would earn it legitimacy. According to state theories, the state protects and maintains internal peace and order in society; it organizes and protects national economic activities; it de-fends national sovereignty and national interests (Bushnell, et al., 1991: 6). In reality, most states violate most of these theo-retical principles by engaging in political repression and state terrorism

in order to defend the interests of a few powerful elites. Furthermore, the revolutionary theories of the state by
Karl Marx and V. I. Lenin (1971) remain a dream because states failed to introduce revolutionary social transformations that would eliminate oppression, repression, state terrorism, and the exploitation of people (Maguire, 1978). The occurrence of political repression, oppression, state ter-rorism, and dictatorship in the former Soviet Union, China and other former revolutionary countries demonstrate that the state has remained the site of violence despite its legitimating dis-course. As Charles Tilly (985: 1819) puts it, political violence is closely related to the art of statecraft, and most of the time, the state, like an unchained beast, ferociously [attacks] those who claim to be its master, its own citizens (Tilly, 1985: 7). Annamarie Oliverio (1998) criticizes scholars who produce definitions of terrorism on behalf of the state and promote outmoded concepts, analyses, and theories in state bureaucracy, the media, and in academia. The motivations of those who hold state power and

engage in state terrorism are to maintain the global economy, structures of politics, and hierarchies of cultures and peoples in order to extract economic resources. The main objective of those who engage in nonstate terrorism is mainly to politically respond to economic, political, and cultural inequalities. One common denominator of the theories of non-state terrorism is that it is mainly caused by grievances of one kind or another. These grievances involve national/religious/cultural oppression,

eco-nomic exploitation, political repression, massive human rights violations, attacks on life and liberty, state terrorism, and vari-ous forms of social injustices. Yet, whilst it is acknowledged that revolutions, social movements, and non-state terrorism generally involve grievances, all grievances do not result in revolutionary or social movements, nor do they all cause sub-versive terrorism. There must therefore be some intervening structural, conjunctural, and behavioral factors particularly that act to

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transform some grievances into non-state terrorism through some agencies of the aggrieved population. The

combination of factors such as collective grievances, the continued oppressive and exploitative policies of state elites, the refusal of state actors to address longstanding grievances peacefully and fairly, the development of extreme ideologies in the form of religion or another ideology, and the emergence of leaders, ideologues, and cadres in aggrieved populations can facilitate the emergence of subversive terrorism. We cannot adequately grasp the essence and characteristics of modern terrorism
without understanding the larger cultural, social, economic, and political contexts in which it takes place. Since terrorism has been conceptualized, defined, and theorized by those who have contradictory interests and objectives and since the subject matter of terrorism is complex and elusive, there currently is a wide gap in establishing a common understanding of terrorism among scholars of terrorism studies. Most experts on the subject look at this issue from a narrow perspective by ignoring what I argue to be the reality: that terrorism is a social cancer for all human groups affected by it.

Alt vote negative to reject the flawed capitalist nature of the affirmative. The alternative is the only way out we need to analyze the flaws in the system to find the preconditions for movements away from capitalism and its inevitable collapse this is key to develop a real political strategy Carroll 10 *founding director of the Social Justice Studies Program at the University of Victoria
(William, Crisis, movements, counter-hegemony: in search of the new, Interface 2:2, 168-198, dml) In the most general terms and at the highest level of abstraction, the

question of counter-hegemony evokes the dialectic of bringing the new into existence, against the sedimented practices and relations that, as Marx (1852) wrote, weigh like a nightmare on the brains of the living. Yet it is from existing practices and relations that the new is fabricated, which is to say that the future is already contained as potential within the present. Fermenting in the process of the real itself is what Ernst Bloch called the concrete forward dream: anticipating

elements are a component of reality itself (1986:197). Counter-hegemony, as distinct from defensive forms of subaltern resistance, strives to shape those anticipating elements, so that they may become lasting features of social life. For counter-hegemony,

the challenge is to seek out in the present the preconditions for a post-capitalist future and to develop political strategy based on an analysis of those immanent possibilities (Ollman 2003). Gramsci captured this dialectic with the metaphor of welding the present to the future: How can the present be welded to the future, so that while satisfying the urgent necessities of the one we may work effectively to create and anticipate the other (1977: 65)? The new is no mere fashion, the latter being a preferred trope of modernity (Blumer 1969), closely integrated with consumer-capitalist accumulation strategies, and thus with reproducing the status quo. Often the new reworks the old, with radical effects. Viewed dialectically, the new preserves yet transforms extant reality, as in the incorporation of indigenous ways as alternatives to neoliberal practices that have grown decidedly old (cf. Bahn 2009). This dialectic between what already exists and what might be constructed out of that is integral to any project of purposeful socio-political change. Movements, as Melucci (1989) has emphasized, are laboratories for social invention. They are carriers of the new means and values, new practices, new relationships and
kinds of relationships that Williams (1977: 123) identified with cultural emergence; emergent publics that create possibilities for a more democratic way of life (Angus 2001). Movements succeed in creating change when political and

cultural opportunity structures open up (Tarrow 1998). But which movements, which practices and which alignments of movements and practices, in short which new combinations (Dyer-Witheford 2001) might already carry the new and under what contemporary conditions might they have efficacy? These are more concrete questions of counter-hegemony. Theorists of agency and structure note that, although social structures are sustained solely through the practices that reproduce them, such practices, precisely because they are structurally reproductive, do not produce much that is new; only transformative practices have that capacity (Bhaskar 1989; Fraser 1995). Indeed, a well-established hegemonic structure naturalizes social cleavages and contradictions, securing the active, agentic consent of subalterns to their subordination (De
Leon, Desai and Tual 2009: 216; Joseph 2002).

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Link Generic
Their explotative project is a band-aid solution for Earthly problems that simply serves to buttress capitalist structures Dickens 10 *Visiting Professor of Sociology at the University of Essex
(Peter, The Humanization of the Cosmos To What End?, Monthly Review Vol 62, No 6, November 2010, dml) Instead of indulging in over-optimistic and fantastic visions, we

should take a longer, harder, and more critical look at what is happening and what is likely to happen. We can then begin taking a more measured view of space humanization, and start developing more progressive alternatives. At this point, we must return to the deeper, underlying processes which are at the heart of the capitalist economy and society, and which are generating this demand for expansion into outer space. Although the humanization of the cosmos is clearly a new and exotic development, the social relationships and mechanisms underlying space-humanization are very familiar. In the early twentieth century, Rosa Luxemburg argued that an outside to capitalism is important for two main reasons. First, it is needed as a means of creating massive numbers of new customers who would buy the goods made in the capitalist countries.7 As outlined earlier, space technology has extended and deepened this process, allowing an increasing number of people to become integral to the further expansion of global capitalism. Luxemburgs second reason for imperial expansion is the search for cheap supplies of labor and raw materials. Clearly, space fiction fantasies about aliens aside, expansion into the cosmos offers no benefits to capital in the form of fresh sources of labor power.8 But expansion into the cosmos does offer prospects for exploiting new materials such as those in asteroids, the moon, and perhaps other cosmic entities such as Mars. Neil Smiths characterization of capitals relations to nature is useful at this
point. The reproduction of material life is wholly dependent on the production and reproduction of surplus value. To this end,

capital stalks the Earth in search of material resources; nature becomes a universal means of production in the sense that it not only provides the subjects, objects and instruments of production, but is also in its totality an
appendage to the production processno part of the Earths surface, the atmosphere, the oceans, the geological substratum or the biological superstratum are immune from transformation by capital.9 Capital is now also stalking outer space in

the search for new resources and raw materials. Nature on a cosmic scale now seems likely to be incorporated into production processes, these being located mainly on earth. Since Luxemburg wrote, an increasing
number of political economists have argued that the importance of a capitalist outside is not so much that of creating a new pool of customers or of finding new resources.10 Rather, an outside is needed as a zone into which surplus capital can

be invested. Economic and social crisis stems less from the problem of finding new consumers, and more from that of finding, making, and exploiting zones of profitability for surplus capital. Developing outsides in this way is also a product of recurring crises, particularly those of declining economic profitability. These crises are followed by attempted fixes in distinct geographic regions. The word fix
is used here both literally and figuratively. On the one hand, capital is being physically invested in new regions. On the other hand, the attempt is to fix capitalisms crises. Regarding the latter, however, there are, of course, no absolute

guarantees that such fixes will really correct an essentially unstable social and economic system. At best, they are short-term solutions. The kind of theory mentioned above also has clear implications for the humanization of the cosmos. Projects for the colonization of outer space should be seen as the attempt to make new types of spatial fix, again in response to economic, social, and environmental crises on earth. Outer space will be globalized, i.e., appended to Earth, with new parts of the cosmos being invested in by competing nations and companies. Military power will inevitably be made an integral part of this process, governments protecting the zones for which they are responsible. Some influential commentators argue that the current problem for capitalism is that there is now no outside.11 Capitalism is everywhere. Similarly, resistance to capitalism is either everywhere or nowhere. But, as suggested above, the humanization of the cosmos seriously questions these assertions. New spatial fixes are due to be opened up in the cosmos, capitalisms emergent outside. At first, these will include artificial fixes such as satellites, space stations, and space hotels. But during the next twenty years or so, existing outsides, such as the moon and Mars, will begin attracting investments. The stage would then be set for wars in outer space between nations and companies attempting to make their own cosmic fixes.

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Link Get Off the Rock


The rock isnt gonna die but only the elite will be able to get off it Dickens and Ormrod 7 - *Visiting Professor of Sociology at the University of Essex AND **Lecturer in Sociology at the University of Brighton
(Peter and James, Cosmic Society: Towards a Sociology of the Universe pg 156-157, dml) On the other hand, some sociologists have started mirroring the arguments of pro-space advocates and are considering the development of space resources as a permanent resolution of the second contradiction, and working this into a fundamental critique of Marxs political economy (Thomas-Pellicer 2004). This raises some of the debates surrounding the second contradiction thesis. Like the proponents of capitalisms infinite expansion into an infinite outer space, the second contradiction thesis

can be seen as depending on a form of catastrophism: the idea that society and nature are doomed. But, first, it is not clear that this is an accurate account of the Left version of the second contradiction. OConnor
(1996) is the leading contemporary Marxist proponent of the second contradiction and he argues that it is most likely to be addressed by state intervention and limited state ownership of the means of production. But the picture of catastrophism, whether propounded by Left or Right, is quite misleading.

Whatever happens to the Earth and the cosmos there will still be some form of a nature there (Harvey 1996). Certainly some people, specifically the poor, may come off much worse than others as a result of such humanization. But this is a long way from saying that capitalism and nature will come to an end as a result of commodification and environmental degradation. As pro-space activists show, the pessimism of the second contradiction thesis can easily be adopted not just by socialists but by the promoters of capitalism who would use the possibility of the Earths demise as an excuse to continue privatizing the cosmos. One example is the revenue generated
by Earth-imaging satellites, used largely to monitor climatic and environmental change. Harris and Olby (2000) projected a market of $6.5 billion in 2007 for Earth observation data and services. Developing the rest of the cosmos entails what Enzensberger (1996) might call the next stage of the eco-industrial complex: providing economic opportunities for those in the business of rectifying the degradation caused by capitalism in the first instance. Humanizing nature on Earth or in the cosmos need be

neither a complete disaster nor a complete triumph. The priority for historical materialism is to consider the implications of outer space humanization for particular societies, particular sectors of the
population and particular species and ecological systems.

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Link Mars
The colonization of Mars is an expansion of capitalism their discourse of colonization being necessary is misguided and justifies intervention Collis and Graham 9 *Senior Lecturer in Media and Communication in the Creative Industries Faculty, Queensland University of Technology in Brisbane, Australia AND **Director of the Institute for Creative Industries and Innovation and Professor in Culture and Communication at QUT
(Christy and Phil, Political geographies of Mars: A history of Martian management, MANAGEMENT & ORGANIZATIONAL HISTORY Vol 4(3): 247261, dml)

Colonialism has a specific meaning here: rather than a vague pejorative portmanteau used to house a myriad of power relations, it refers to the creation of distant land as the property of a metropolitan state, generally for the economic benefit of the colonizer. 1 As such, colonialism incorporates expansionist capitalism. Martian colonialism does not begin with the launch of the first exploration ships or at the moment the first rocket touches down on Mars. It begins with ideas, epistemologies, expectations, discourses, and pronouncements, an organizing of the world in a legal, logical, and managerial framework that demands colonization. Martian colonialism is therefore not science fiction fantasy: it has begun in earnest, with many millions of dollars already invested in its success. There are political, strategic, marketing, and operational plans at work. In his
2004 announcement of the USAs new space policy, George W. Bush (2004) stated that Mars would be the next body on which the USAs human presence would be felt. Bushs Martian vision was not a new development in the USA. Since the 1986 US National Commission on Spaces declaration of its aim to settle on Mars and the Moon, Space colonialism has featured on US Space policy agendas. 2 The European Space Agency, similarly, is investing heavily in robotic probes that will scour the Martian surface for optimal colonization sites (BBC 2006). China and Russia announced in March 2007 that they would send a joint mission to Mars by 2009. And in schools around the world, children design Martian colonies as part of their homework, with teachers being trained in how best to bring Mars into the classroom (Middle 2006), and companies offering schools ready-made Martian exploration simulation programs (Space Explorers 2007). We use the term spatiality to refer to the composite nature of

any geographical space: it works as a shorthand for the combination of physical, imagined, and epistemological spaces that together comprise a single place. We attend to Martian spatiality for two key reasons. The first motivation driving this study is a straightforward concern with spatial accountancy: what kind of a space is Mars at this moment? What kind of a place is Mars before the work of its physical colonization begins? Can Mars be legally owned, and if so, by whom and through which processes? And are any of the numerous lessons learned from European colonialisms of the past relevant to Mars? And is the future of Mars necessarily colonial? The second motivation is a curiosity about the ways in which geographies are produced as artefacts of systemic trends in political economic terms. Mars presents a unique case for postcolonial spatial analysis: it is precolonial, a space at the threshold of a significant spatial change. It represents an opportunity for postcolonial studies to refocus on the present and future tense, and on colonialisms other than those of the European past.

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Link Satellites
Satellites are the lifeblood of modern capitalism. Dickens, 10 professor at Cambridge

[Peter Dickens, professor at the University of Brighton and Cambridge; The Humanization of the Cosmos to What End?; published in the Monthly Review, Vol. 26, Issue 6; November 2010; http://monthlyreview.org/2010/11/01/thehumanization-of-the-cosmos-to-what-end ] Jay Yet among these plans and proposals, it is easy to forget that outer space is already being increasingly humanized. It has

now been made an integral part of the way global capitalist society is organized and extended. Satellites, for example, are extremely important elements of contemporary communications systems. These have enabled an increasing number of people to become part of the labor market. Teleworking is the best known example. Satellite-based communications have also facilitated new forms of consumption such as teleshopping. Without satellite-based communications, the global economy in its present form would grind to a halt. Satellites have also been made central to modern warfare. Combined with pilotless Predator drones, they are now being used to observe and attack Taliban and Al-Qaida operatives in Afghanistan and elsewhere. This action is done by remote control

from Creech Air Force Base at Indian Springs, Nevada. The 1980s Strategic Defense Initiative, or Star Wars program, aimed to intercept incoming missiles while facilitating devastating attacks on supposed enemies. A version of the program is still being developed, with the citizens of the Czech Republic and Poland now under pressure to accept parts of a U.S.-designed missile defense shield. This is part of a wider strategy of Full Spectrum Dominance, which has for some time been official U.S. Defense Policy. Using space.

surveillance and military equipment located in outer space is now seen as the prime means of protecting U.S. economic and military assets both on Earth and in outer

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Link Space Militarization


Forget hegmilitarization and weaponization of space is only a precursor to the exploitation and imperialist appropriation of the entire cosmos Dickens and Ormrod 7 - *Peter, Affiliated Lecturer in the Faculty of Social and Political Sciences at the University of

Cambridge and Visiting Professor of Sociology, University of Essex and **James, Lecturer in Sociology at the University of Brighton (Cosmic Society: Towards a sociology of the universe, pg 94-95, IWren)

The United States government is by far the dominant military force in outer space. And its aim in militarizing outer space is to achieve what the US Joint Chiefs of Staff call full-spectrum domination, one in which the US government actively enforces a monopoly over outer space as well as air, land and sea. The purpose of this monopoly is not simply to control the use of force on Earth, but also to secure economic interests actually in space, present and future. As we go on to argue in Chapter 4, satellites have become so crucial to the functioning of the world economy that there has been increasing tension amongst the cosmic superpowers over their vulnerability to attack, either from Earth-based weapons or from weapons mounted on other satellites. Star wars systems are conceived in part to protect space assets from perceived threats. If more people are going to be encouraged to invest in space technology, they will need guarantees from their governments that their investments will be protected. The US has historically been anxious about other nations attempting to control Earth orbit, and for that
reason an American Space Station was proposed, one that would ensure that access to space was vetoed by American interests. Fortunately, the US decided, perhaps historically rather surprisingly, that in the post-Cold War climate cooperation with other countries in the project would be more beneficial than a unilateral solution, and so the American Space Station became the International Space Station. In 1989 a congressional study, Military Space Forces: The Next 50 Years (Collins 1989), argued along similar lines that whoever held the Moon would control access to space. This echoed an older 1959 study, and appears to be a possible motive for the recent initiative to establish an inhabited Moon base by 2024. With a system of property rights

already being drawn up for space resources, a military presence in space to ensure these rights is becoming an increasing priority. Historically, as many pro-space advocates point out, colonization has been established through the military. Pro-space activists have generally been divided over the issue of weapons in space
(Michaud 1986). There are those who are against it per se, but even fewer see it as a positive use of space. There are, however, some who see it as a necessary evil in order to protect space assets and operations, and as a possible step in the eventual settlement of space. Harveys analysis of the new form of imperialism is again useful in understanding these military developments. It

is unlike that typically pursued until the late nineteenth century. It does not entail one society invading another with a view to permanently occupying that society and using its resources. Rather, it entails societies (and particularly the US with its enormous fusion of capital and political power) privatizing and commodifying resources previously owned by the public sector or held in common in other ways. This process is developing within the advanced societies, such as the US. But, even more important, it is a strategy that is being spread throughout the cosmos.

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Link Space Resources


The drive to accumulate space resources is an extension of the capitalistic project of seizing areas and sucking them dry Dickens and Ormrod 7 - *Peter, Affiliated Lecturer in the Faculty of Social and Political Sciences at
the University of Cambridge and Visiting Professor of Sociology, University of Essex and **James, Lecturer in Sociology at the University of Brighton
(Cosmic Society: Towards a sociology of the universe, pg 54-55, IWren) Importantly for Harvey and other Marxist geographers, these

fixes commonly take on a spatial nature. They involve the geographic expansion of the circuits of capital as new territories, raw materials, workforces and markets are drawn into the capitalist system. For purposes of exposition, Harvey (2007)
initially assumes a single and closed region in which production and realization of surplus values take place. But, he argues, the frontiers of the region can be rolled back or relief gained by exports of money capital, commodities or productive capacities of fresh labour powers from other regions (ibid.: 427). The tendency towards overaccumulation within the original region remains unchecked, but devaluation is avoided by successive and ever grander outer transformations. This process can

presumably continue until all external possibilities are exhausted or because other regions resist being treated as mere convenient appendages (ibid.: 427). But even Earthly spatial fixes may now be proving relatively exhausted, unprofitable or containing people resisting their appendage status. We therefore argue that Earthly fixes may be expanded to incorporate even more outer transformations. This time the fixes are in the cosmos. We therefore term them outer spatial fixes. Clearly there is no question of importing labour power from outer space to help out a failing region on Earth but, as we will discuss in Chapter 6, the raw materials of outer space are increasingly envisaged as a means of developing Earthly production processes. And, as discussed in Chapters 3 and 4, outer space is being used to manage flows of capital and information and to regulate social relations (including the social relations of production) on Earth. Once made, however, a spatial fix is likely to be destroyed or devalued in order to make way for a new spatial fix, one offering new possibilities for capital accumulation. Spatial fixes are only ever provisional and therefore offer only short-term resolutions to the contradictions inherent in capitalism. Whether these fixes are (at least
temporarily) effective depends on whether they are seen as profitable or, in the case of state and social expenditures, whether they fulfil their purpose of, for example, reproducing labour power or successfully managing social relations. We cannot

overexaggerate the fact that success for Earthly or cosmic spatial fixes is by no means guaranteed. The two further circuits of capital are involved in the making of these new outer spatial fixes.

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Link SPS
SPS is a band-aid solution for internal contradictions of capitalism and would be monopolized by the elite Dickens and Ormrod 7 - *Visiting Professor of Sociology at the University of Essex AND **Lecturer in Sociology at the University of Brighton
(Peter and James, Cosmic Society: Towards a Sociology of the Universe pg 145-146, dml)

The idea of using satellites for harnessing solar power was introduced by Glazer (1968), and became central to Gerard ONeills space colony plans discussed below. But we need again to remain cautious. The main criticism is the expense of the electricity they would produce. There are serious questions about its profitability,
at least in the short to medium term (Macauley 2000). Those who do not write off the idea completely believe that it will become profitable and viable and may actually happen fairly soon, though requiring some form of privatepublic partnership or World Bank funding (Collins 2000; Kassing 2000; Woodell 2000). But this will only be at the point when the unit cost of

electricity produced by Earthly power sources rises above the unit cost of satellite solar power. According to many estimates this will not be until reserves on Earth are much more depleted. Only then will this particular outer spatial fix become profitable. If it were ever to happen, the energy produced would be extremely expensive and, because of the massive investment it would require, would very likely be monopolized. However, it can be argued that it will simply never be viable because it is cheaper to produce renewable energy on
Earth than it would be in space. One commentator (Launius 2003) outlines the argument that equivalent electricity could be produced by covering a section of the Sahara in solar panels, and it would be a great deal cheaper, safer and easier to maintain (Collins (2000) disagrees). To Launius, outer space collectors of solar power look like an excuse for a space

programme rather than a legitimate solution to energy problems. So it is advisable to again be cautious
about much of the highly optimistic publicity surrounding the use of solar power for Earthly needs. A study of representatives of the energy industry and of industry concluded that, for the next quarter of a century at least, conventional electricity generation in both developed and developing countries will be more than adequate to deal with demand (Macauley 2000).

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Impact Laundry List


Globalization reinforces gender norms, maintains a constant level of poverty, and devastates the environment. Arku & Arku 11 *Scholar in Department of Educational Policy Studies, **Faculty of Development Studies (Cynthia & Frank, Journal of Peace, Gender and Development Studies Vol. 1(2) pp. 028-033, March 2011, Development Constructs and Gender Relations: Assessing Rural Gender Relations within the Context of Dependency Theory and Globalisation) NAR Globalisation, which puts emphasis on market efficiency and profit maximisation does not only
recognise developing countries as a ripe field to harvest profits, but also a reservoir of labour force whereby women are actively recruited, as if women have always been underused. Maguire (1984) argued that the emphasis on efficiency reflects an economic recognition of the fact that 50% of the human resources (women) available for development were being wasted. Looking at the bright side, promoting TNCs can create jobs for men and women, however, women who find jobs in such work. It is not surprising that patriarchal settings like Asia, Central America and the Middle Eastern regions compete for foreign trade and encourage women to enter the workforce (McMichael, 2004). For example, about 85% of workforce of the

corporations are underpaid (McMichael, 2004). Also, women are viewed to be more reliable than men in routine assembly Maquiladoras trans-national export processing corporation in Mexico are young women because women are said to be docile, work long hours and get paid below minimum wages and their wages are lower than mens (Vogel, 2004). Involving women as contributors of cheap labour, working long hours, lacking union rights, not only has implications for womens incomes, but also increase their workloads. Increased workload for women could prevent them from participating in the decisions-making processes that affect their own development (Prokorpy,2004). Globalisation in the name of efficiency requiring nations to
implement macro-economic policies such as privatization, unregulated markets, reduction in public expenditure and increasing exports and growth rates in particularly Latin America and Africa (World Bank and IMF, 2005) bring many difficulties to

humanity. Rural people are the worse sufferers of these policies because of their already fragile state. Severe social expenditure cuts, for example in food subsidies and health care have worsened living conditions of rural people in developing countries, and more particularly, women. Since women are societys

primary care-givers by ensuring that the family is fed, stays healthy, is educated and so on (Kerr, 1998: 7). This responsibility becomes burdensome when as a coping strategy men migrate to urban areas looking for non-existent jobs, leaving the weak behind (i.e., women, aged and children) to care for themselves. Maguire (1984) argued that the emphasis on efficiency reflects an economic recognition of the fact that 50% of the human resources (women) available for development were being wasted. Also, women are viewed to be more docile, agile and reliable than men in routine assembly work. It is not surprising that patriarchal settings like Asia, Central America and the Middle Eastern regions compete for foreign trade and encourage women to enter the workforce (McMichael, 2004). The natural environment also continues to suffer Globalisation with its profit motive is

leading to overexploitation of resources including land, forest water and minerals. Usually, most of resource-rich locations are rural areas where people depend mainly on agriculture for food supplies and incomes. Over-grazing on these pasturelands more than the land can handle by huge flocks of animals will reduce the viability of the land to support food and animal production and ultimately reduce incomes of these rural people. And it is women who bear the brunt of such exploitative acts (Kerr, 1998). It is evident from the preceding that the promised outcome of globalisation - employment and

improved living conditions - are not being realised especially in the developing countries. And with the adverse impacts of globalisation on poor societies, workable interventions are a must. It is in this regard that current globalcountermovement and debates such as: fundamentalism, environmentalism, feminism, cosmopolitan activism and food sovereignty are taking place. Many marginalized communities are responding to the rising global inequalities by developing their own adaptive strategies, both material and cultural. Development agencies such as the World Bank have noticed the ills of globalisation and are starting to channel resources to NGOs that are involved with grassroots endeavours like micro-credit distribution and afforestation in rural communities. Some say this is just a way of stabilizing communities that are being marginalized from the global market place (Sumner, 2005; McMichael, 2004). The theory of globalisation is obviously an economic tool for growth, without

a human face. Social movements have emerged around the globe as a result of the ills of globalisation. It is about time men and
women in rural communities of developing countries make their voices count in the fight against the dim side of globalisation in securing a better life for today and the future.

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Impact Ethics
Capitalism destroys ethical concerns.
Morgareidge 98Associate Professor of Philosophy at Lewis and Clark College (Clayton, Why Capitalism is Evil, Radio Active Philosophy, Lewis and Clark Educational Papers, http://legacy.lclark.edu/~clayton/commentaries/evil.html)//AW
Well, what is the foundation of moral life?

What makes it possible for human beings to recognize that they have responsibilities to each other and to their communities? For example: What could possibly make anyone willing to pay living wages to workers in Indonesia or Haiti if you can get them to work for less? The 18th Century philosopher David Hume asks, What reason can anyone give me to not to prefer the

annihilation of all mankind to a scratch on my finger? Hume is one of many philosophers who argue that no such reason can be given. This means that the foundation of ethics lies not in reason, but rather in our passions or our

hearts. For Hume it is part of our nature that we feel sympathy for each other, and this sympathy counters our narrow self-interest. Other philosophers have taken similar positions. Josiah Royce an American philosopher of the last century argued that you do not really understand another person if you do not understand her aspirations, fears, and needs. But to understand someone's feelings is, in part, to share them. And you cannot share an aspiration or a need without wanting to see it fulfilled, nor can you share a fear without hoping that it will not come to pass. So the mere recognition of what other human beings are involves us in wanting to see them live and prosper. The French-Jewish philosopher Emmanual Levins whose major work appeared in 1961 claims that ethics arises in the experience of the face of the other. The human face reveals its capacity for suffering, a suffering we are capable of either inflicting or opposing. So to look into the
face of another human being is to see the commandment, Thou shalt not kill. Another American philosopher, Nel Noddings, in her 1984 book Caring, argues that the ethical commitment arises out of the caring response that most of us feel towards those who, like children, are in need. Most parents encourage this caring response in their children, with the result that we grow up with an interest in cultivating our own capacity to care for others. Now none of these philosophers are naive: none of

them thinks that sympathy, love, or caring determines all, or even most, human behavior. The 20th century proves otherwise. What they do offer, though, is the hope that human beings have the capacity to want the best for each other. So now we must ask, What forces are at work in our world to block or cripple the ethical response? This question, of course, brings me back to capitalism. But before I go there, I want to
acknowledge that capitalism is not the only thing that blocks our ability to care. Exploitation and cruelty were around long before the economic system of capitalism came to be, and the temptation to use and abuse others will probably survive in any future society that might supersede capitalism. Nevertheless, I want to claim, the putting the world at the disposal of those with

capital has done more damage to the ethical life than any thing else. To put it in religious terms, capital is the devil. To show why this is the case, let me turn to capital's greatest critic, Karl Marx. Under capitalism, Marx writes, everything in nature and everything that human beings are and can do becomes an object: a resource for, or an obstacle, to the expansion of production, the development of technology, the growth of markets, and the circulation of money. For those who manage and live from capital, nothing has value of its own. Mountain streams, clean air, human lives -- all mean nothing in themselves, but are valuable only if they can be used to turn a profit.[1] If capital looks at (not into) the human face, it sees there only eyes through which brand names and advertising can enter and mouths that can demand and consume food, drink, and tobacco products. If human faces express needs, then either products can be manufactured to meet, or seem to meet, those needs, or else, if the needs are incompatible with the growth of capital, then the faces expressing them must be unrepresented or silenced. Obviously what capitalist enterprises do have
consequences for the well being of human beings and the planet we live on. Capital profits from the production of food, shelter, and all the necessities of life. The production of all these things uses human lives in the shape of labor, as

well as the resources of the earth. If we care about life, if we see our obligations in each others faces, then we have to want all the things capital does to be governed by that care, to be directed by the ethical concern for life. But feeding people is not the aim of the food industry, or shelter the purpose of the housing industry. In medicine, making profits is becoming a more important goal than caring for sick people. As capitalist enterprises these activities aim single-mindedly at

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the accumulation of capital, and such purposes as caring for the sick or feeding the hungry becomes a mere means to an end, an instrument of corporate growth. Therefore ethics, the overriding commitment to meeting human need, is left out of deliberations about what the heavyweight institutions of our society are going to do. Moral convictions are expressed in churches, in living
rooms, in letters to the editor, sometimes even by politicians and widely read commentators, but almost always with an attitude of resignation to the inevitable. People no longer say, "You can't stop progress," but only because they have

learned not to call economic growth progress. They still think they can't stop it. And they are right -- as long as the production of all our needs and the organization of our labor is carried out under private ownership. Only a minority ("idealists") can take seriously a way of thinking that counts for nothing in real world decision making. Only when the end of capitalism is on the table will ethics have a seat at the table.

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Impact Genocide
Celebrating the capitalist mindset is literally reinforcing the slavery and genocide of founding American ideas. Lindsay 10Youth and Student Answer Coalition Member

(Peta, Columbus Day: US Capitalism Built on Slavery, Genocide, Red Ant Liberation Army News, October 11, 2010, http://redantliberationarmy.wordpress.com/2010/10/11/columbus-day-u-s-capitalismbuilt-on-slavery-genocide/)//AW

The slave trade provided the European and U.S. ruling classes with centuries of free labor. In the
1600s, the Spanish began using African slaves in gold and silver mines. Most European colonies used the plantation system to produce sugar, cotton, tobacco, indigo, rice and other crops for export to the European market. This process provided Europe with enough material wealth to spur the rapid advances in technological development and production known as the Industrial Revolution. Even today some

U.S. companies can trace their success to profits made from slavery. A 2002 lawsuit against AETNA insurance, CSX and Fleet Boston sought reparations for African Americans from these companies based on their participation in the slave system. AETNA made its money insuring slaves as the property of their masters. CSX is the present permutation of a company that used slave labor to lay railroad tracks. Fleet Boston is a bank that was founded by a slave trader. The lawsuit is important because it raises the African American communitys just demand for reparations and at tacks the greedy profiteers of slavery. It insists that African Americans be compensated for
centuries of forced labor and discrimination. These historical conditions created the economic disparity faced by African Americans in the U.S. today. It is not only specific companies that owe reparations;

the U.S. government must pay as well. Slave labor built the White House. The so-called founding fathers of America owned slaves. For nearly 100 years, the U.S. government and their capitalist partners reaped massive profits dripping with the blood of African slaves. Genocide and slavery in the name of capitalist accumulation was practiced in the Americas and the rest of the colonized world. Karl Marx wrote in Capital: The discovery of gold and silver in America, the extirpation, enslavement and entombment in mines of the aboriginal population, the beginning of conquest and looting of the East Indies, the turning of Africa into a warren for the commercial hunting of black-skinned, signaled the rosy dawn of the era of capitalist production. Columbus and those like him are heroes to the capitalists. They understand that the cruelty and exploitation that marked the colonization of the Americas benefited them. The capitalists unyielding search for profits and superprofits leaves them neither conscience nor morality. Although legal chattel slavery no longer exists in the Americas, capitalist exploitation of poor and oppressed people continues to this day. This is the legacy of Christopher Columbus. For
that reason, the masses of people who suffer exploitation have no reason to celebrate on Columbus Day.

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Impact V2L
No value to life in capitalism. Sancho, 11 chair of the Annual World Conferences on the Science of Duality

[Louis Sancho; Fukyshima: Dying for Japan Inc.; published 3/29/2011; http://www.cerntruth.com/?p=257 ] Jay I know you dont believe me. I know you think and believe the experts of the system. This is what you have learned. Those are your memes to keep you happy. And that is right. It is what it is expected of you. Especially if you are a Japanese living close to the death zone. Because the world you live in is NOT a world in which life has an infinite value. You live in the

Financial-Military-Industrial Complex (called in newspeak the Free market, the FMI system in complexity), a perfectly organized system that we
complexity theorists study scientifically as an evolving organic system, whose functions, equations, evolution and purpose is crystal clear to us though all this might be hidden to you. So if you want to keep happy, dont worry and dont read. Probably mankind is beyond salvation. And yet there is a certain beauty in knowing the truth, in being free at least in your mind, even if you are prisoner on the iron jail the FMI complex has built for all of us. Before II world war, the FMI complex was more obvious. The Matrix of fictions and marketing built today to appease the sheeple was not yet in place. Men had not been devolved into a short attention-span, visual neopaleolithic and ego-centric, anthropomorphic belief on our self-centered position in the Universe. But now the FMI system controls our information, so we believe what it tells us. There is no confabulation

We humans have become completely dependent on machines organic systems of metal, more complex than we are, to which we transfer our form and evolve to reach higher degrees of energy and information
theory here, but emergence, a concept of systems sciences that discharges full responsibility in the individuals and yet creates the same effect.

to exist and what is far worse, our beliefs have adapted to them subconsciously since the Bronze age in which we discovered the power of weapons. There was an age that has resurfaced from time to time in religions of love and social, ecological movements in

which people were aware that metal, weapons that kill our body, gold that hypnotize our mind and today machines that make us increasingly obsolete were dual fruits of the tree of science, some good some bad, and by not distinguishing and pruning the bad fruits, such as the nuclear industry, in a free market where all goes, in an economic

ecosystem in which weapons could predate on man, we would become extinct. All this wisdom was lost and soon selfish egocentric tribes that relied on weapons to impose their power (Indo-Europeans) or money to hypnotize and slave people (cananeans), came on top of all societies. And for 5000 years they built a matrix of ideological, self-centered fictions which now are common-sense, the ultimate beliefs. Those are the ideologies that sustain the Financial-Military-Industrial complex in which we live. They justify all the wrong paths with the same self-centered, myopic, short-span, individualist egotism that corporations, nations, nuclear scientists, bankers you name it show in everyday behavior. Yet behind those selfish memes of metal imprinted in our mind, there is still a natural genetic, biological program of love for nature, natural food, clean air, social love the genetic program of human evolution. And so a great deal of newspeak takes place within the Financial-Military-Industrial Complex and the die-hard believers that

to appease and convince people that the FMI system cares for us, that corporations serve us, that nations are the supreme meaning of our existence. And this duality between a brain-washed mankind who adores the wrong memes and a newspeak of caring is specially present in Japan; a nation founded by iron-horse warriors coming from Korea, who
worship with messianic zeal the evolution of weapons, machines and money as the future of mankind,

became samurais and emperors (but this cannot be said, Japanese are kept in a state of neoteny, with infantile myths and selfrestrain, and worship their traditions, the jail of their mind; displaying an extreme aggressive-passive behavior to people who might offend their sensibilities) and imprinted the happy peasants of the sun-god with an absolute slavery to the master. This samurai today rules japan and its corporations that manufacture machines with a submissive population that likes more their robots than the foreigners, because it has become lobotomized to a point in which so much restrain of otherwise

natural feelings and inner emotions, makes them in external behavior closer to their robots than to human beings. How this is possible is obvious: today the imprinting of our mind with the ideologies that make us love the FMI complex that is killing gaia starts
at 3, when you are put in front of a TV. From then on, the nervous system of simultaneous indoctrination will imprint your brain with mass-media propaganda and the 3 ideologies that make of its 3 networks, the idols of mankind. The financial system has an ideology called capitalism that tells us money is NOT just a system of metalinformation (evolved from gold, the most informative atom of the Universe into e-money, data in a computer), but the invisible hand of go(l)d, the meaning of it all, and its values must be respected. To explain you really the meaning of economics I would need an entire web-blog on complex economics which I have, so I will not insist on it. But

the FMI complex is an evolving system independent of man, which merely constructs it. So it has its own organization and goals. It has a global, digital brain called the world stock-market and a type of citizen
called the corporation; but in system sciences I prefer to call it by its biological function so we shall call corporations companymothers of machines. 90% of the stock-market is dedicated to re=produce those machines, feed them with energy, provide them with information and within that scheme, we humans have only 2 functions: to work=reproduce those

machines and to test=consume them. Every time we work, we reproduce a machine or a part of it, every time we consume it we test it and vitalize it. Because the FMI system is an evolving ecosystem of

machines that is terraforming the Earth and substituting us, the super-organism of history as we substituted our fathers, the organism of life. That simple chain is the world you live in, evolving unrelentlessly: Gaia->History->The Metal-Earth (FMI complex). And only if you are aware of that arrow of evolution we have set in motion, and we back with the 3 ideologies of mechanism (machines are the future of man, not organic systems of metal that substitute and make obsolete human beings), capitalism (money is the language of god, not a language whose values are different from those of words and give zero value to life and maximal value to machines and weapons) and nationalism (the idea that we are different races according to a piece of cloth, called a flag, so we must not love each other and evolve together as members of the same species, but use weapons to come up on top), we can interpret the world as it is, including Fukushima.

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Impact War
Capitalism causes permanent war-drives, necessitating military aggression and war mobilization. Robinson 07Professor of Sociology, Global and International Studies, Latin American and Iberian Studies at the University
of California-Santa Barbara (William I., The Pitfalls of Realist Analysis of Global Capitalism: A Critique of Ellen Meiksins Woods Empire of Capital, Historical Materialism, 2007, http://www.socialsciences.manchester.ac.uk/disciplines/politics/research/hmrg/activities/documents/Robinson.pdf)//AW

By the early twenty-rst century, global capitalism was in crisis. This crisis involves three interrelated dimensions. First it is a crisis of social polarization. The system cannot meet the needs of a majority of humanity, or even assure minimal social reproduction. Second is a structural crisis of over accumulation. The system cannot expand because the marginalization of a signicant portion of humanity from direct productive participation, the downward pressure on wages and popular consumption worldwide, and the polarization of income, have reduced the ability of the world market to absorb world output. The problem of surplus absorption makes state-driven military spending and the growth of military-industrial complexes an outlet for surplus and gives the current global order a frightening built-in war drive. Third is a crisis of HIMA legitimacy and
authority. The legitimacy of the system has increasingly been called into question by millions, perhaps even billions, of people around the world, and is facing an expanded counter-hegemonic challenge. Neoliberalism peacefully forced open new

areas for global capital in the 1980s and the 1990s. This was often accomplished through economic coercion alone, as Wood would likely agree, made possible by the structural power of the global economy over individual countries. But this structural power became less effective in the face of the three-pronged crisis mentioned above. Opportunities for both intensive and extensive expansion dried up as privatizations ran their course, as the former socialist countries became re-integrated into global capitalism, as the consumption of high-income sectors worldwide reached a ceiling, and so on. The space for peaceful expansion, both intensive and extensive, became ever more restricted. Military aggression has become in this context an instrument for prying open new sectors and regions, for the forcible restructuring of space in order to further accumulation. The train of neoliberalism became latched on to military intervention and the threat of coercive sanctions as a locomotive for pulling the moribund Washington consensus forward. The war on terrorism provides a seemingly endless military outlet for surplus capital, generates a colossal decit that justies the ever-deeper dismantling of the Keynesian welfare state and locks neoliberal austerity in place, and legitimates the creation of a police state to repress political dissent in the name of security. In the post 9/11 period, the military dimension appeared to exercise an over determining inuence in the reconguration of global politics. The Bush rgime militarized social and economic contradictions, launching a permanent war mobilization to try to stabilize the system through direct coercion. But was all this evidence for a new US bid for hegemony? A US campaign to compete with other
major states? To defend its own domestic capital? To maintain a critical balance and control major [state] competitors? I trust my reasons for rejecting such an argument have been made clear in this critical article.

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K Turns Case
Even if they win space is good in theory, it will fail and lead to war Dickens 10 *Visiting Professor of Sociology at the University of Essex

(Peter, The Humanization of the Cosmos To What End?, Monthly Review Vol 62, No 6, November 2010, dml) But even if it were desirable, the success of a galactic colonialism is by no means guaranteed. This is because the very venture of space colonization brings new risks. The fifteenth-century Renaissance and the Enlightenment placed great faith in science as a means of bringing progress. Now such progress is regularly challenged. Furthermore, much

scientific intervention today stems from the crises stemming from earlier intervention, or what some
social scientists have called manufactured risk.19 This kind of risk, for which no one agency or individual is usually culpable, is readily recognizable in space-humanization progress. Note, for example, that there are now around fourteen thousand tracked objects circling around the earth, known as space debris or space junk. Improved tracking systems will increase the number of smaller, observable tracked objects to around thirty thousand, many of these causing potential damage. Even whole satellites may collide. Such collisions are estimated at millions or even billions to one. But on February 10, 2009, such a collision actually happened. A defunct Russian satellite crashed into an American commercial satellite, generating thousands of pieces of orbiting debris.20 Space junk poses a serious threat to the whole enterprise of space colonization, and

plans are now afoot to launch even more satellites, designed to drag older satellites out of orbit in order to avoid collisions.21 Space colonization brings a number of other manufactured risks. The farther space vehicles penetrate the solar system, the more likely it is that they will be powered by nuclear, rather than solar, energy. It is not widely appreciated, for example, that the 1997 Cassini Mission to Saturns moons (via Jupiter and Venus) was powered by plutonium. One estimate is that if something had gone wrong while Cassini was still circling the earth, some thirty to forty million deaths could have occurred.22 No plans were in place for such an
eventuality. Yet, as early as 1964, a plutonium-powered generator fell to earth, having failed to achieve orbit. Dr. John Gofman, professor of medical physics at the University of California, Berkeley, then argued that there was probably a direct link between that crash and an increase of lung cancer on Earth. Both President Obama and the Russian authorities are now arguing for generating electricity with plutonium in space, and building nuclear-propelled rockets for missions to Mars.23 Some of the wilder

plans for space colonization also entail major risk. These include proposals for planetary engineering, whereby
the climates of other planets would be changed in such a way as to support life. Dyes, artificial dust clouds, genetically engineered bacteria, and the redirecting of sunlight by satellite mirrors are all being advanced as means of terraforming, or making parts of the cosmos more like earth. This and the Cassini example further demonstrate the nature of manufactured risk. Science and technology, far from creating Renaissance or Enlightenment-style optimism and certainty, are creating new problems that are unforeseen and extremely difficult to cope with. But even manufactured risks may be minimal in scope,

compared with another risk stemming from cosmic colonization. This is outright war. Armed conflict has long been a common feature of past colonialisms; between colonizing nations as well as between the colonizers
and aboriginal peoples. Satellites are already a means by which territories and investments on Earth are monitored and protected by governments operating on behalf of their economic interests. But the prospect of galactic colonialisms raises the

distinct possibility of hostilities in space. Galactic wars may therefore be the product of galactic colonialism. Such a scenario was prefigured by the Star Trekscience fiction television series in which the main role of
The Federation is the protection of capitalist mining colonies.24 It is a discomforting fact that both China and the United States are now actively developing their own versions of full spectrum dominance. China demonstrated its capabilities in January 2007 by shooting down one of its own defunct satellites. In February 2008, the U.S. Navy demonstrated a similar capability, destroying a faulty U.S. satellite with a sea-based missile. An arms race in outer space has already started.

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AT Biology=exploration
This is capitalist and wrong and evil and dumb Dickens and Ormrod 7 - *Visiting Professor of Sociology at the University of Essex AND **Lecturer in Sociology at the University of Brighton
(Peter and James, Cosmic Society: Towards a Sociology of the Universe pg 171-172, dml)

Sociobiological arguments often reflect broadly accepted, even hegemonic, common sense perceptions about human nature and human behaviour. Much of the foundation for the argument that it is in humanitys nature to explore comes from grossly selective extrapolations
from historical evidence. Columbus, the Pilgrim Fathers, Lewis and Clarke and Neil Armstrong are all examples of idols worshipped by the Western culture of exploration and imperialism. The familiarity of these tales precludes the telling of

alternative stories. To pro-space activists growing up in contemporary America, the history of the world is largely understood as the history of exploration. It is easy to see how to these people exploration would appear to be human nature. It has characterized the whole of human history. The argument that curiosity and exploration are an adaptive survival trait for the human species is well-rehearsed, and has been discussed by Dawkins himself (1998). Some prospace activists frame their discussion of human nature directly in relation to Dawkins sociobiological arguments, many of which have become popular reading in the movement. It is believed that, when
resources become scarce, some or all humans are pre-programmed to explore their surroundings for more resources. In this way human society is not limited to one ecological niche but can expand and grow to other niches. For many pro-space

activists, outer space represents the next ecological niche for mankind. To explore and develop space for them is to act according to human nature, this being a positive attribute. Conversely, to fight the exploration and development of space is to fight against human nature. For some time now there have been extensive criticisms of sociobiology (see, for example, Sahlins 1972; Lewontin 1993). Sociologists and social anthropologists tend not be persuaded by this discipline because it disregards the importance of agency, meaning, culture and contingency in human social life. Society, including psychic structure, is reduced to the biological level (Pinker 1997; Rose and Rose 2000). An intense focus on genes means that the interaction between organisms as a whole, their relations to their environment and their development during their lifetimes goes largely missing from the sociobiology enterprise (Dickens 2000). On the other hand, sociobiology forces sociology to
recognize the biological foundations of human behaviour and development. Indeed, in line with our critical realist standpoint as outlined in Chapter 1, biology should be seen as offering important insights into the causal powers

underlying the growth and development of humans and other species. But these combine with other causal powers operating within society to generate biological development and forms of subjectivity. Biology is clearly important but it is overlaid or over-determined by social relations and social processes of many kinds (Dickens 2000). One of the key points about a critical realism is that it points to the way in which certain kinds of science are used to ideological and political ends. Gene-based biology used to justify further space exploration and the increasing humanization of the universe is an excellent case in point.

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AT Cap Sustainable
Transition is inevitable the underpinnings of capitalism are collapsing Wallerstein 11 *senior research scholar at Yale
(Immanuel, The Global Economy Wont Recover, Now or Ever, January-February 2011, http://www.foreignpolicy.com/articles/2011/01/02/unconventional_wisdom?page=0,9, dml)

Virtually everyone everywhere-economists, politicians, pundits -- agrees that the world has been in some kind of economic trouble since at least 2008. And virtually everyone seems to believe that in the next few years the world will somehow "recover" from these difficulties. After all, upturns always occur after downturns. The remedies recommended vary considerably, but the idea that the system shall continue in its essential features is a deeply rooted faith. But it is wrong. All systems have lives. When their processes move too far from equilibrium, they fluctuate chaotically and bifurcate. Our existing system, what I call a capitalist worldeconomy, has been in existence for some 500 years and has for at least a century encompassed the entire globe. It has functioned remarkably well. But like all systems, it has moved steadily further and further from equilibrium. For a while now, it has moved too far from equilibrium, such that it is today in structural crisis. The problem is that the basic costs of all production have risen remarkably. There are the personnel expenses of all kinds -for unskilled workers, for cadres, for top-level management. There are the costs incurred as producers pass on the costs of their production to the rest of us -- for detoxification, for renewal of resources, for infrastructure. And the democratization of the world has led to demands for more and more education, more and more health provisions, and more and more guarantees of lifetime income. To meet these demands, there has been a

significant increase in taxation of all kinds. Together, these costs have risen beyond the point that permits serious capital accumulation. Why not then simply raise prices? Because there are limits beyond
which one cannot push their level. It is called the elasticity of demand. The result is a growing profit squeeze, which is reaching a point where the game is not worth the candle. What we are witnessing as a result is chaotic fluctuations of all kinds -- economic, political, sociocultural. These fluctuations cannot easily be controlled by public policy. The result is ever greater uncertainty about all kinds of short-term decision-making, as well as frantic realignments of every variety. Doubt feeds on itself as we search for ways out of the menacing uncertainty posed by terrorism, climate change, pandemics, and nuclear proliferation. The only sure thing is that the present system

cannot continue. The fundamental political struggle is over what kind of system will replace capitalism, not whether it should survive. The choice is between a new system that replicates some
of the present system's essential features of hierarchy and polarization and one that is relatively democratic and egalitarian. The extraordinary expansion of the world-economy in the postwar years (more or less 1945 to 1970) has been followed by a long period of economic stagnation in which the basic source of gain has been rank speculation sustained by successive indebtednesses. The latest financial crisis didn't bring down this system; it merely exposed it as

hollow. Our recent "difficulties" are merely the next-to-last bubble in a process of boom and bust the world-system has been undergoing since around 1970. The last bubble will be state indebtednesses, including in the so-called emerging economies, leading to bankruptcies. Most people do not recognize -- or refuse to recognize -- these realities. It is wrenching to accept that the historical system in which we are living is in structural crisis
and will not survive. Meanwhile, the system proceeds by its accepted rules. We meet at G-20 sessions and seek a futile consensus. We speculate on the markets. We "develop" our economies in whatever way we can. All this activity simply accentuates the structural crisis. The real action, the struggle over what new system will be created, is elsewhere.

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AT Space cap good


Capitalist ideologies will moot resource gains in space aff cant claim root cause claims. Dolman and Cooper 11 Professor of Comparative Military Studies at the School of Advanced Air and Space Studies at the Air University,** Director of the Strategic Defense Initiative Organization, Chief Negotiator at the Geneva Defense and Space Talks
(Everett C., Henry F., Increasing the Military Uses of Space, 2011, http://www.ndu.edu/press/space-Ch19.html) Still, in most academic and policy debates, the realist view has been set aside (at least rhetorically) as states jockey for international space leadership. Those who even question the blanket prohibitions on weapons or market forces in

space exploration are ostracized. To actually advocate weaponization in space brings full condemnation. Accordingly, the debate has not been whether space should be weaponized, but how best to prevent the weaponization of space; not whether space should be developed commercially, but how to ensure the spoils of space are nonappropriable and distributed fairly to all. There has been little room for the view that state interest persists as the prime motivator in international relations, or that state-based capitalist exploitation of outer space would more efficiently reap and distribute any riches found there. It is for these reasons, we insist here and in several other venues, that space exploration and exploitation have been artificially stunted from what might have been.2 Hence, a timely injection of realist
thought may be precisely what is needed to jolt space exploration from its post-Apollo sluggishness. Our intent here, then, is to add the third point of a theoretical triangle in an arena where it had been missing, so as to center the debate on a true midpoint of beliefs, and not along the radical axis of two of the three world-views.

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AT Perm
Resistance takes two forms global and local the alt is a local solution that must be kept separate from the global form of the plan in order to avoid cooption Dickens and Ormrod 7 - *Visiting Professor of Sociology at the University of Essex AND **Lecturer in Sociology at the University of Brighton
(Peter and James, Cosmic Society: Towards a Sociology of the Universe pg 183-184, dml) Perhaps surprisingly for such a universal movement, the Global Network Against Weapons and Nuclear Power in Space is a good example of how new social movements operate on local and global levels (Eschle and Stammers 2004).

Struggles and coalitions are typically organized at both the regional and the global scales. Furthermore, these two scales interact, with local struggles informing those at the global scale and vice versa. Resistance at the global level tends to have what Eschel and Stammers call an instrumental form. The interests of the movement are pursued by any possible means and particularly via rational, more scientific argument. Certainly the movement to keep space for peace has engaged with international political arguments about the legality and desirability of legislation relating to outer space militarization. Resistance at the local level, however, is typically of a more expressive or emotional kind; with people articulating who they are, what they care about and why they are challenging the institutions of power. As Eyerman
and Jamison (1998) argue, music can have an important role in this (Box C.1). Institutions for global surveillance and defence such as the Echelon surveillance system and the so-called star wars US missile defence system depend on interceptor missiles and tracking devices located in different regions throughout the globe. Resistance to such developments can again,

therefore, have a strong regional or local basis. Members of the Yorkshire CND have been conducting weekly
protests (see Yorkshire CND 2007). A programme of local events constitute the Global Networks annual Keep Space for Peace week. As Castells (2000a) describes, the new social movements are made via loose-knit global and local

networks, with the internet having a central role to play in making the links between the different scales. There is most definitely an affective bridge between GN activists on a global as well as a local scale. Psychoanalytic theory
could certainly provide additional insights into the workings of this expressive dimension of movement activity, though the ways in which the unconscious is implicated must be the subject of further research.

If we win a link it means the perm fails have to start with a critical standpoint Dickens and Ormrod 7 - *Visiting Professor of Sociology at the University of Essex AND **Lecturer in Sociology at the University of Brighton
(Peter and James, Cosmic Society: Towards a Sociology of the Universe pg 148, dml)

Sociologists should not construct themselves as detached intellectuals, but should make their political commitments clear. Their concerns should be with revealing the suffering that results from social processes that serve the interests of those in power. There is a distinct danger that some fledgling projects to explore the relationship between society and the universe, such as the field of astrosociology being developed by Jim Pass (2004), do little but reproduce hegemonic common sense about the benefits of space exploration and development (Ormrod 2005). Although astrosociology may draw public attention to under-researched issues, it will offer nothing if it does not do so critically. Development and exploration of space is an uncritically capitalistic project that seeks quick fixes to structural problems, necessarily precluding the exploration of alternative possibilities. Dickens and Ormrod 7 - *Peter, Affiliated Lecturer in the Faculty of Social and Political Sciences at the University of

Cambridge and Visiting Professor of Sociology, University of Essex and **James, Lecturer in Sociology at the University of Brighton (Cosmic Society: Towards a sociology of the universe, pg 77-78, IWren) Taken together, our two theoretical starting points lead us to argue first that the

humanization of outer space is a product of economic and social crisis and second that such humanization is a means of reasserting hegemonic authority. Capitalism expands into outer space as a result of its inherent contradictions, capital being drawn from the primary circuit and invested in more speculative

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projects that extend the system in time and space through the secondary and tertiary circuits. Property rights are central to this process as capitalism attempts a series of outer spatial fixes. That this should happen is generally considered common Outer spatial fixes are part of a hegemonic solution to the worlds problems. Rather than try to figure alternative social relationships, the extension of the current socio-economic system into space is supported uncritically. Space technology itself plays a central role in disseminating a hegemonic Western culture in which a possessive individualism is promoted; something that prevents those alternative social relationships from forming. There is, however, always hope for resistance, and for the moment it is to organic
intellectuals within the Global Network and similar organizations that we must look for critical new visions of our relationship with the universe.

Their policies will always be tainted by militaristic global capitalism killing value to life. Rajiva 6 Masters in Economics, Doctoral work in international relations and political philosophy
(Lila, The New Centennial Review 6.1 (2006) 133-169, Prometheus The Emergence of the Police State in America ) NAR Indeed, to act with impunity, the state prefers a control that leaves no marks, that operates through

fear, that appears to its citizens as invisible satellite eyes in outer space, as robot sensors, as scanners that probe mechanically, as spy software that reads keystroke to keystroke the random fluctuations of inner space. Through fear, control remains anonymous and invisible. Invisible, it becomes inevitable, virtuous, and complete.
In this fascination with collapsing the boundaries of spirit and body, with dynamism and flux, with probing the outermost and the innermost, the Promethean betrays itself as romantic in its aesthetic, despite its rhetoric of reason and law. Entrepreneurship

presents itself less as a necessity of capitalism than as a spiritual ideal of initiative and strife. The ethos of business and military blend into each other in the doctrine of perpetual war. A war not merely to fatten defense budgets but to deplete the civilian, for to the Prometheans, populations present themselves as recalcitrant flesh to be disciplined and spiritualized through strife. Under the rhetoric of democracy and egalitarianism, hierarchy is the reality, a hierarchy in which business elites, technocrats, and their ideologues control the masses with the wand of propaganda (Laughland 2003). Thus, the concept of space becomes central to the Promethean ideology. It is articulated through the ethos of competition and the survival of the fittest, the maintenance of distance between the elites and the masses. Space is the unifying concept in the expansion of the state territorially into the heavens and internally into the psyche. It is also behind the definition of everything outside the state as a lack needing to be remedied or filled, as failed states, regressed cultures, as gaps in order. Into these gaps, whether in the heavens or on earth, the state inserts its rationality through the stealthy monitoring of a robotic technology, which represents the elimination of the human. In so expressing rationality without
the inconvenience of undisciplined flesh, the Promethean state articulates the demigod. Sensing its own robot impunity and limitless expansiveness, it arrives at that dangerous [End Page 161] solipsism, reflected in such statements as, "We create our own

reality." In a world thus fashioned and driven from within, external constraints become not merely ineffective but irrelevant.

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AT Framework
The affirmatives knowledge is not value-neutral, its production is contingent on a specific separation of labor that privileges a small scientific and military elite, and its employment actively sustains capital Dickens and Ormrod 7 - *Peter, Affiliated Lecturer in the Faculty of Social and Political Sciences at the University of

Cambridge and Visiting Professor of Sociology, University of Essex and **James, Lecturer in Sociology at the University of Brighton (Cosmic Society: Towards a sociology of the universe, pg 31-32, IWren) It should be noted that, contrary to Lerners (1991) argument, Alfred SohnRethel (1975) and Frankel (2003) have argued that this

more scientific mode of relating to the universe merely intensified rather than alleviated the alienation of the masses from the universe. Sohn-Rethels argument is that abstract, one might say objective, knowledge first arose as part of the exchange relationship in what he calls societies of appropriation or capitalist societies based on a high division of labour. The person producing a
commodity is, as Marx described, alienated from the exchange process, in which s/he comes to see his/her product in terms of an abstract exchange value, which operates independently of the needs and uses which the seller or buyer has in mind. This purely

abstract system of thought represented in the form of money (a crude approximation of the underlying principle) leads to abstract, scientific, thought. Postone (1996) has argued similarly that abstraction in general is
central to capitalist societies. The development of capital in two distinct epochs has led to corresponding developments in epistemology, according to Sohn-Rethel. First, the introduction of coinage in Ancient Greece led to Greek philosophy and mathematics. Second, the development of modern capitalism led to the sixteenth- and seventeenth-century scientific revolutions. He goes on to argue, and this forms a major focus of his and Lerners thesis, that the abstract form of scientific

knowledge was instrumental in legitimizing the division of mental and manual labour in modern capitalism. The argument is that the existence of this abstract system justifies the existence of an elite of scientists capable of studying the system untainted by the practical knowledge of the worker.
Davidson (1985) is also extremely critical of the development of objective scientific approaches to the universe that distance knowledge from peoples everyday experience of the universe. The latter, Davidson argues, remains Earth-centred (as in Tycho Brahes model). The result of de-centring Earth through science, for Davidson, is the creation of a cold mechanical world (ibid.: 4). There are important differences between Sohn-Rethels account and Lerners. For Lerner, Galileo, like the empiricists Copernicus and Brahe before him, represents a break from the truly abstract philosophy of Plato. It is a break alleviating a lot of the problems of the division of labour by relying on artisan and serf knowledge available to all. However, Sohn-Rethel sees Galileo as representing a distinct break from his predecessors in instituting a new form of abstracted knowledge that severely heightens the mental/manual division of labour. He points to parallels between Galileos law of inertial motion and the abstraction of the commodity exchange. Lerner does not draw out a full criticism of the relationship between capital and cosmology that replaced it. Contrary to what Lerner implies during most of the book, colonial capitalism based initially on practical knowledge of navigation (now

satellites, and possibly future capitalist exploitation of space resources) has not been an age of equality or celebration of the knowledge of the manual worker. This epoch has had its own cosmic elite of not only scientists but also engineers, and the military and the governments and corporations that control them. The scientific cosmological elite of today is still maintained by others labour. They are given the freedom to abandon the constraints of the ordinary world (Ferguson 1990: 1).

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Debate is the critical site of contestation against capitalism Carroll 10 *founding director of the Social Justice Studies Program at the University of Victoria
(William, Crisis, movements, counter-hegemony: in search of the new, Interface 2:2, 168-198, dml) Mediatization and the struggle to democratize communication Many

of the issues at stake in the politics surrounding the form and content of communications media comprise a special instance of the struggle to reclaim the commons. The world of the early 21st century is densely networked by virtue of an unprecedented apparatus of communications, which has opened new possibilities both for bourgeois hegemony and for oppositional politics. Media now comprise a vast field of cultural struggle. In a media-saturated world, capitalist organization of communication creates a multifaceted democratic deficit, evident for instance in the failure of mainstream media to create a democratic public sphere, the
centralization of power in media corporations, inequality in media access, homogenization of media content, the undermining of communities through commodification, and the corporate enclosure of knowledge. Media activism can be read as a critical response that takes different forms depending on location in the media field. Media democrats struggle to limit

corporate power and commercial logic, to democratize media workplaces and labour processes, to develop alternative
media, and to foster more literate and critical readers of media texts. When we look at media activism on the ground we find many of the rudiments of counter-hegemonic politics. Activists see the struggle to democratize communication as a

multi-frontal war of position that needs to be waged in conjunction with other movements. Communicative democracy comprises a social vision in which the voices of citizens and communities carry into a vibrant and diverse public sphere. In pursuing this social vision on several fronts

including those of state, corporate media and lifeworld, media democrats build a new nexus among movements, a place where strategies might converge across issue areas and movement identities (Hackett and Carroll, 2006; Downing 2001 ). As a political emergent, media activism underlines the importance to counterhegemony of reclaiming or creating

the means and forms of communication necessary for subaltern groups to find their voices and to organize, both locally and translocally. The formation of organic intellectuals is substantially caught up in this struggle to break the dominant classs monopoly within the intellectual field

(Thomas 2009: 418-19). Here, the new includes a mediatized politics of everyday life, as in proliferation of alternative media (often via the internet; Atton 2009) and the diffusion of culture jamming and other practices of media literacy, yet

also a politics, focused upon state and capital, that presses for limits upon corporate power and for an opening of access to the means of communication (Hackett and Carroll 2006). The politics of media democratization is necessarily multi-frontal and intersectional. All progressive-democratic movements have an stake in these struggles; the extent to which movements take up democratic communication as a general interest is a measure their catharsis from fractured subalternities (with their characteristic foci

upon single issues and narrow constituencies) to an ethicopolitical collective will. The question of autonomy Autonomy from old-left parties and unions, and from overweening regulatory states, was cited by NSM theorists of the 1970s and 1980s as a criterial attribute of the emergent movements of late modernity. In Jean Cohens (1985) classic, and rather Americanized treatment, these

movements were viewed as practitioners of a self-limiting identity politics that rejected largescale projects. This stylization was never unproblematic as an empirical account, and several decades
later, in the wake of neoliberalisms global triumph and in the midst of its global crisis, the appeal of self-limiting politics is embarrassingly limited. Yet autonomy remains a lasting legacy of the so-called NSMs. Autonomy informs aspects of contemporary counter-hegemonic politics at the level of everyday life, as shown in Gwyn Williamss (2008) ethnography of alterglobalization activism in the Larzac plateau of southern France. Famous since their dismantling of a McDonalds restaurant in 1999 and for the slogan, the world is not a commodity, these activists resist the hegemony of global market society by

cultivating themselves as autonomous political subjects and organizing a movement considered to be an autonomous counter-power (G. William 2008: 63). This has meant not only maintaining independence from political parties and functioning in a bottom-up or horizontal manner but cultivating in themselves and others an autonomy that partly frees them from neoliberal ideology and the power of consumer society. Here, prefiguration is grounded in a moral imperative to become
aware and to act coherently (2008:72) by living the ideals to which one aspires.5 Becoming aware is both an ongoing aspect of autonomous self-development and a movement-building praxis instantiated in a range of pedagogical activities forums, information evenings and media actions designed to provoke public debate and to persuade people join the cause (G. Williams 2008:72-3). Although activists can never be fully autonomous from the forms of power to which

they are subject, the struggle for autonomy is a crucial element in challenging hegemony and in bringing into existence what Gramsci (1971: 327) called a new conception of the world which manifests itself

in action. 6 As a sensibility that holds both visionary and strategic implications, autonomy has roots not only in NSM theory, but in

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historical materialism. Harry Cleaver, who introduced the notion of autonomist Marxism into English-language academia in the 1970s (Cleaver 2001; Wright 2008:113), predicated it on an agency-centred analysis of the working class, defining autonomy

as the ability of workers to define their own interests and to struggle for them to go beyond mere reaction to exploitation, or to self defined leadership and to take the offensive in ways that shape the class struggle and define the future (Cleaver 1993). The key question is how autonomy and other emergent features of activism might figure in a counter-hegemonic historical bloc. Mark Purcell,
drawing on Laclau and Mouffe (1985), suggests that relations between elements of such a formation be conceptualized in terms of equivalence, a concept that evokes relations of simultaneous interdependence and autonomy, obligation and freedom, unity and multiplicity, sameness and difference (2009: 301). The movements and interests that comprise the bloc do

not dissolve completely into it, but they move together and lean into one another.

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Aff Gibson-Graham
Youre doing it wrongrepresentations of capitalism as hegemonically dominant preclude the realization of actual social change. Changing this view is a pre-requisite to the alt. Gibson-Graham 06 J.K., pen name shared by feminist economic geographers Julie Graham and Katherine Gibson
(The End of Capitalism (As We Knew It): A Feminist Critique of Political Economy, pg 2-5, IWren) The End of Capitalism (As We Knew It) problematizes "capitalism" as an economic and social descriptor.4 Scrutinizing what might be seen as throwaway uses of the term - passing references, for example, to the capitalist system or to global capitalism - as well as systematic and deliberate attempts to represent capitalism as a central and organizing feature of modern social experience, the book selectively traces the discursive origins of a widespread understanding: that capitalism

is the hegemonic, or even the only, present form of economy and that it will continue to be so in the proximate future. It follows from this prevalent though not ubiquitous view that noncapitalist economic sites, if they exist at all, must inhabit the social margins; and, as a corollary, that deliberate attempts to develop noncapitalist economic practices and institutions must take place in the social interstices, in the realm of experiment, or in a visionary space of revolutionary social replacement. Representations of capitalism are a potent constituent of the anticapitalist imagination, providing images of what is to be resisted and changed as well as intimations of the strategies, techniques, and possibilities of changing it. For this reason, depictions of "capitalist hegemony" deserve a particularly skeptical reading. For in the vicinity of these representations, the very idea of a noncapitalist economy takes the shape of an unlikelihood or even an impossibility. It becomes difficult to entertain a vision of the prevalence and vitality of noncapitalist economic forms, or of daily or partial replacements of capitalism by noncapitalist economic practices, or of capitalist retreats and reversals. In this sense, "capitalist hegemony" operates not only as a constituent of, but also as a brake upon, the anticapitalist imagination.5 What difference might it make to release that brake and allow an anticapitalist economic imaginary to develop unrestricted?6 If we were to dissolve the image that looms in the economic foreground, what shadowy economic forms might come forward? In these questions we can discursive artifact we call "capitalist hegemony" is a complex effect of a wide variety of discursive and nondiscursive conditions.7 In this book we focus on the practices and preoccupations of discourse, tracing some of the different, even incompatible, representations of capitalism that can be collated within this fictive summary

identify the broad outlines of our project: to discover or create a world of economic difference, and to populate that world with exotic creatures that become, upon inspection, quite local and familiar (not to mention familiar beings that are not what they seem). The

representati n. These depictions have their origins in the diverse traditions of Marxism, classical and contemporary political economy, academic social science, modern historiography, popular economic and social thought, western philosophy and metaphysics, indeed, in an endless array of texts, traditions and infrastructures of meaning. In the chapters that follow, only a few of these are examined for the ways in which they have sustained a vision of capitalism as the dominant form of

economy, or have contributed to the possibility or durability of such a vision. But the point should emerge none the less clearly: the virtually unquestioned dominance of capitalism can be seen as a complex product of a variety of discursive commitments, including but not limited to organicist social conceptions, heroic historical narratives,
selfidentical, self-expressive, full, definite, real, positive, and capable of conferring identity and meaning.8 The argument revisited

evolutionary scenarios of social development, and essentialist, phallocentric, or binary patterns of thinking. It is through these discursive figurings and alignments that capitalism is constituted as large, powerful, persistent, active, expansive, progressive, dynamic, transformative; embracing, penetrating, disciplining, colonizing, constraining; systemic, self-reproducing, rational, lawful, self-rectifying; organized and organizing, centered and centering; originating, creative, protean; victorious and ascendant;

: it is the way capitalism has been "thought" that has made it so difficult for people to imagine its supersession.9 It is therefore the
ways in which capitalism is known that we wish to delegitimize and displace. The process is one of unearthing, of bringing to light images and habits of understanding that constitute "hegemonic capitalism" at the intersection of a set of representations. This we see as a first step toward theorizing capitalism without representing dominance as a natural and inevitable feature of its being. At the same time, we hope to foster conditions under which the economy might become less subject to definitional closure.

If it were possible to inhabit a heterogeneous and open-ended economic space whose identity was not fixed or singular (the space potentially to be vacated by a capitalism that is necessarily and naturally hegemonic) then a vision of noncapitalist economic practices as existing and widespread might be able to be born; and in the context of such a vision, a new anticapitalist politics might emerge, a noncapitalist politics of
class (whatever that may mean) might take root and flourish. A long shot perhaps but one worth pursuing.

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Aff Perm
Critique alone fails integration of actual solutions key Dickens and Ormrod 7 - *Visiting Professor of Sociology at the University of Essex AND **Lecturer in Sociology at the University of Brighton
(Peter and James, Cosmic Society: Towards a Sociology of the Universe pg 190, dml)

Explanatory critique can only go so far. Philosophy and sociology are only tools for uncovering how reality is structured and for freeing up the discussion of feasible alternatives. It will take much hard work and politics on a mass scale to forge new social alliances, counter-hegemonic ideologies and space projects that benefit oppressed populations. The ultimate aim of this must be a relationship with the universe that
does not further empower the already powerful.

The alt alone is coopted you need a multitude of standpoints means the perm solves Carroll 10 *founding director of the Social Justice Studies Program at the University of Victoria
(William, Crisis, movements, counter-hegemony: in search of the new, Interface 2:2, 168-198, dml)

Just as hegemony has been increasingly organized on a transnational basis through the globalization
of Americanism, the construction of global governance institutions, the emergence of a transnational capitalist class and so on (Soederberg 2006; Carroll 2010) counter-hegemony has also taken on transnational features that go

beyond the classic organization of left parties into internationals. What Sousa Santos (2006) terms the rise of a global left is evident in specific movementbased campaigns, such as the successful international effort in 1998

to defeat the Multilateral Agreement on Investment (MAI); in initiatives such as the World Social Forum, to contest the terrain of global civil society; and in the growth of transnational movement organizations and of a democratic globalization network, counterpoised to neoliberalisms transnational historical bloc, that address issues of North-South solidarity and coordination (Smith 2008:24). As I have suggested elsewhere (Carroll 2007), an incipient war of position is at work here a bloc of

oppositional forces to neoliberal globalization encompassing a wide range of movements and identities and that is global in nature, transcending traditional national boundaries (Butko 2006: 101). These political imaginaries, which often lead to valuable localized actions as well as greater transborder

moments of resistance and transborder activism do not yet combine to form a coherent historical bloc around a counter-hegemonic project. Rather, as Marie-Jose Massicotte suggests, we are witnessing the emergence and re-making of solidarity (2009: 424). Indeed, Gramscis adage that while the line of development is international, the origin point is national, still has currency. Much of the energy of anti-capitalist politics is centred within what Raymond Williams (1989) called militant particularisms localized struggles that, left to themselves are easily dominated by the power of capital to coordinate accumulation across universal but fragmented space (Harvey 1996: 32). Catharsis, in this context, takes on a spatial character. The scaling up of militant particularisms requires alliances across

interrelated scales to unite a diverse range of social groupings and thereby spatialize a Gramscian war of

position to the global scale (Karriem 2009: 324). Such alliances, however, must be grounded in local conditions and aspirations. Eli Friedmans (2009) case study of two affiliated movement organizations in Hong Kong and mainland China, respectively, illustrates the limits of transnational activism that radiates from advanced capitalism to exert external pressure on behalf of subalterns in the global South. Friedman recounts how a campaign by the Hong Kong-based group of Students and Scholars Against Corporate Misbehavior to empower Chinese mainland workers producing goods for Hong Kong Disneyland failed due to the lack of local mobilization by workers themselves. Yet the same group, through its support for its ally, the mainland-based migrant workers association, has helped facilitate self-organization on the shop floor. In the former case, well-intentioned practices of solidarity reproduced a paternalism that failed to inspire local collective action; in the latter, workers taking direct action on their own behalf, with external support, led to psychological empowerment and movement mobilization (Friedman 2009: 212). As a rule, the

more such solidarity work involves grassroots initiatives and participation, the greater is the likelihood that workers from different countries will learn from each other, enabling transnational counter-hegemony to gain a foothold (Rahmon and Langford 2010: 63).

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Perm solvesonly combining both hard science and social insight can reveal the link between the two. Reducing everything to social constructionism is counterproductive. Dickens and Ormrod 7 - *Peter, Affiliated Lecturer in the Faculty of Social and Political Sciences at
the University of Cambridge and Visiting Professor of Sociology, University of Essex and **James, Lecturer in Sociology at the University of Brighton
(Cosmic Society: Towards a sociology of the universe, pg 41, IWren) The physical and natural sciences have often historically denied that their attempts to know the realities with which they are concerned are in any way dependent on the social world. The ideal of science is of an objective discipline that

is value-free and guided by its own criteria of progress. The social influences on the theories and methods of science are therefore ignored. Likewise, in the social sciences in the last few decades there has often been a suggestion that our understandings of the physical and natural worlds are mere social constructions, a product of the society in which they were created, thus privileging the kind of knowledge held by the social sciences over that of other disciplines. But as Bruno Latour says, whilst explaining the importance of material reality, it is hard to reduce the entire cosmos to a grand narrative, the physics of subatomic particles to a text, subway systems to rhetorical devices, all social structures to discourse (Latour 1993: 64). We maintain that, in order to understand the dialectic between social and physical worlds, an ontology is necessary that explains how insights from both the social and physical sciences can be combined. We recognize that causal mechanisms operate on a number of different levels within the universe, and argue that the job of the social scientist is to work with the knowledge produced by physicists and the like, combining that with sociological understanding. The result of this should be a theory that reduces the universe to neither the merely physical nor the purely social. These points are related to the fundamental tenets of
critical realism as outlined by Roy Bhaskar and others (Bhaskar 1986, 1997, 1998; Archer et al. 1998) (see Box 1.1). Unfortunately, the ongoing attempt by scientists to construct a theory of everything runs counter to this kind of ontology.

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Aff AT Epistemology
Prefer our evidence their evidence is futile intellectual pride Saunders 7
Andrew Norton notes that disaffected

Peter, Adjunct Professor at the Australian Graduate School of Management, Why Capitalism is Good for the Soul, http://www.cis.org.au/POLICY/summer%2007-08/saunders_summer07.html

intellectuals since Rousseau have been attacking capitalism for its failure to meet true human needs.(26) The claim is unfounded, so what is it about capitalism that so upsets them?Joseph Schumpeter offered part of the answer. He observed that capitalism has brought into being an educated class that has no responsibility for practical affairs, and that this class can only make a mark by criticising the system that feeds them.(27) Intellectuals attack capitalism because that is how they sell books and build careers. More recently, Robert Nozick has noted that intellectuals spend their childhoods excelling at school, where they occupy the top positions in the hierarchy, only to find later in life that their market value is much lower than they believe they are worth. Seeing mere traders enjoying higher pay than them is unbearable, and it generates irreconcilable disaffection
with the market system.(28)But the best explanation for the intellectuals distaste for capitalism was offered by Friedrich Hayek in The Fatal Conceit.(29) Hayek understood that capitalism

offends intellectual pride, while socialism flatters it. Humans like to believe they can design better systems than those that tradition or evolution have bequeathed. We distrust evolved systems, like markets, which seem to work without intelligent direction according to laws and dynamics that no one fully understands. Nobody planned the global capitalist system, nobody runs it, and nobody really comprehends it. This particularly offends intellectuals, for capitalism renders them redundant. It gets on perfectly well without them. It does not need them to make it run, to coordinate it, or to redesign it. The intellectual critics of capitalism believe they know what is good for us, but millions of people interacting in the marketplace keep rebuffing them. This, ultimately, is why they believe capitalism is bad for the soul: it fulfils human needs without first seeking their moral approval. Their attempt to blame corporate exploitation on capitalism is misinformed and continues false teachings that result in corporate bureaucrats. Vance 5 adjunct instructor in accounting at Pensacola Junior College, Mises
Laurence M. Vance, http://mises.org/story/1887

The all-too familiar circle of the government regulating an industry, creating a "crisis," and then intervening even more to solve the crisis, thus making things worse, is no where more apparent than DiLorenzo's examples from the energy industry. The book concludes with a look at "the never-ending war on capitalism" by government intervention, regulations, agencies, and bureaucrats. DiLorenzo also includes university professors, politicians, and lawyers in his indictment. "American universities devote an inordinate amount of time and resources to teach potential business leaders not how to be capitalists but how to be corporate bureaucrats." Politicians "view businesses as cash cows to be plundered for the benefit of their own political careers." "Lawyers now have incentives to spend their lives digging up cases and evidence against corporations because some consumers stupidly misused their products." DiLorenzo also briefly reviews
three anticapitalist but best-selling books: Eric Schlosser's Fast Food Nation: The Dark Side of the All-American Meal, Barbara Ehrenreich's Nickel and Dimed: On (Not) Getting By in America, and Michael Moore's Stupid White Men and Downsize This! He finds that the capitalism attacked in these books is not capitalism at all, it is socialism,

mercantilism, interventionism, and assorted anticapitalist myths. Although these "reviews"


are an added bonus to the book, they would be even better if they were lengthened and made into a series of appendices.

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2AC Cap Good Frontline


Of course capitalism has its problems however, its short-sighted to reject the free market without a specific and viable solution Norberg 3 Fellow at Timbro and CATO
Johan Norberg, In Defense of Global Capitalism, pg. 98

Capitalism is not a perfect system, and it is not good for everyone all the time. Critics of globalization are good at pointing out individual harmsa factory that has closed down, a wage that has been reduced. Such things do happen, but by concentrating solely on individual instances, one may miss the larger reality of how a political or economic system generally works and what fantastic values it confers on the great majority compared with other alternatives. Problems are found in every political and economic system, but rejecting all systems is not an option. Hunting down negative examples of what can happen in a market economy is easy enough. By that method water or fire can be proved to be bad things, because some people drown and some get burned to death, but this isn't the full picture. A myopic focus on capitalism's imperfections ignores the freedom and independence that it confers on people who have never experienced anything but oppression. It also disregards the calm and steady progress that is the basic rule of a society with a market economy. There is nothing wrong with identifying problems and mishaps in a predominantly successful system if one does so with the constructive intent of rectifying or alleviating them. But someone who condemns the system as such is obligated to answer this question: What political and economic system could manage things better? Never before in human history has prosperity grown so rapidly and poverty declined so heavily. Is there any evidence, either in history or in the world around us, to suggest that another system could do as well? Alternatives to Capitalism end in war and genocide Rummel 4 prof. emeritus of political science at the University of Hawaii
Rudolph, The Killing Machine that is Marxism, Online

Of all religions, secular and otherwise, that of Marxism has been by far the bloodiest bloodier than the Catholic Inquisition, the various Catholic crusades, and the Thirty Years War between Catholics and Protestants. In practice, Marxism has meant bloody terrorism, deadly purges, lethal prison camps and murderous forced labor, fatal deportations, man-made famines, extrajudicial executions and fraudulent show trials, outright mass murder and genocide. In total, Marxist regimes murdered nearly 110 million people from 1917 to 1987. For perspective on this incredible toll, note that all domestic and foreign wars during the 20th century killed around 35 million. That is, when Marxists control states, Marxism is more deadly then all the wars of the 20th century, including World Wars I and II, and the Korean and Vietnam Wars. And what did Marxism, this greatest of human social experiments, achieve for its poor citizens, at this most bloody cost in lives? Nothing positive. It left in its wake an economic, environmental, social and cultural disaster. The Khmer Rouge (Cambodian communists) who ruled Cambodia for four years provide insight into why Marxists believed it necessary and moral to massacre so many of their fellow humans. Their Marxism was married to absolute power. They believed without a shred of doubt that they knew the truth, that they would bring about the greatest human welfare and happiness, and that to realize this utopia, they had to mercilessly tear down the old feudal or capitalist order and Buddhist culture, and then totally rebuild a communist society. Nothing could be allowed to stand in the way of this achievement. Government the Communist Party was above any law. All other institutions, religions,
cultural norms, traditions and sentiments were expendable. The Marxists saw the construction of this utopia as a war on poverty, exploitation, imperialism and inequality and, as in a real war, noncombatants would unfortunately get caught in the battle. There would be necessary enemy casualties: the clergy, bourgeoisie, capitalists, "wreckers," intellectuals, counterrevolutionaries, rightists, tyrants, the rich and landlords. As in a war, millions might die, but these deaths would be justified by the end, as in the defeat of Hitler in World War II. To the ruling Marxists, the goal of a communist utopia was enough

to justify all the deaths. The irony is that in practice, even after decades of total control,

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Marxism did not improve the lot of the average person, but usually made living conditions worse than before the revolution. It is not by chance that the world's greatest famines have happened within the Soviet Union (about 5 million dead from 1921-23 and 7 million from 1932-3, including 2 million outside Ukraine) and communist China (about 30 million dead from 1959-61). Overall, in the last
century almost 55 million people died in various Marxist famines and associated epidemics a little over 10 million of them were intentionally starved to death, and the rest died as an unintended result of Marxist collectivization and agricultural policies. What is astonishing is that this "currency" of death by Marxism is not thousands or even hundreds of

thousands, but millions of deaths. This is almost incomprehensible it is as though the whole population of the American New England and Middle Atlantic States, or California and Texas, had been wiped out. And that around 35 million people escaped Marxist countries as refugees was an unequaled vote against Marxist utopian pretensions. Its equivalent would be everyone
fleeing California, emptying it of all human beings. There is a supremely important lesson for human life and welfare to be learned from this horrendous sacrifice to one ideology: No one can be trusted with unlimited power. The more power a

government has to impose the beliefs of an ideological or religious elite, or decree the whims of a dictator, the more likely human lives and welfare will be sacrificed. As a government's power is more unrestrained, as its power reaches into all corners of culture and society, the more likely it is to kill its own citizens.

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Cap Resilient
Capitalism is too adaptive to be overcome Serwetman 97 JD Suffolk Law
Will, http://www.ninjalawyer.com/writing/marx.html

Marx utilizes the Hegelian dialectic in his attempt to prove that capitalism will inevitably collapse from the crisis of overproduction and the class conflict caused by enmiseration and alienation. Capitalism, he felt, would inevitably be replaced by socialism. Marx died waiting for this revolution to come about, and it never has. Even the Russian and Chinese revolutions cannot be viewed as results of capitalism collapsing, nor can they be
seen as socialist states because they retain post-revolution ary class structures and are not radical democracies. While Rosa Luxemberg wrote that while the capitalism will inevitably consume itself and that socialism is a possible option

, I go so far as to question the Marxist logic that capitalism is doomed to collapse. The capitalist that Marx evokes in his work is only a caricature of the behavior of capitalists and does not reflect reality as history has shown it to be. Successful capitalists are smart enough to plan for long-term profits in addition to the short-term. Like anyone else, they will make mistakes and learn from them. There is a Darwinian process to
capitalism, and those unable to account for factors beyond their short-term profits will be replaced by those who can. How many buffalo-fur coat business es do we see?

Despite the various crises of the past century, capitalism thrives and shows no major signs of strain. Despite Marx's predictions, capitalism is perfectly capable of inventing new markets to replace saturated ones. If stereo manufacturers can no longer find a market for their goods, they close down and invest their money in a new industry, such as cable television or computers. The crisis of overproduction will never happen because capitalism is flexible and will sacrifice it's short t rm goals to achieve its long term ones. Marx also never took into account the effect government regulation and welfare would have on the capitalist system. Any business naturally desires monopolies over its markets, but when that is achieved, the consequences are disastrous. The final stage of capitalism, in which trusts and monopolies prevent the economy from running naturally and efficiently, has been prevented by legislation and unionization. None of the problems Marx
predicted are unavoidable as long as we do not sink to the level of sharks.

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Cap Sustainable
Capitalism is progressive, self-correcting, and wealth-generating ensures sustainability Goklany 7 Julian Simon Fellow at the Political Economy Research Center
Indur, Now For the Good News, http://www.reason.com/news/show/119252.html
Environmentalists and globalization

foes are united in their fear that greater population and consumption of energy, materials, and chemicals accompanying economic growth, technological change and free tradethe mainstays of globalizationdegrade human and environmental well-being. Indeed, the 20th century saw the United States population multiply by four, income by seven, carbon dioxide emissions by nine, use of materials by 27, and use of chemicals by more than 100. Yet life expectancy increased from 47 years to 77 years. Onset of major disease such as cancer, heart, and respiratory disease has been postponed between eight and eleven years in the past
century. Heart disease and cancer rates have been in rapid decline over the last two decades, and total cancer deaths have actually declined the last two years, despite increases in population. Among the very

These improvements havent been restricted to the United States. Its a global phenomenon. Worldwide, life expectancy has more than doubled, from 31 years in 1900 to 67 years today. Indias and Chinas infant mortalities exceeded 190 per 1,000 births in the early 1950s; today they are 62 and 26, respectively. In the developing world,
young, infant mortality has declined from 100 deaths per 1,000 births in 1913 to just seven per 1,000 today. the proportion of the population suffering from chronic hunger declined from 37 percent to 17 percent between 1970 and 2001 despite a 83 percent increase in population. Globally average annual incomes in real

poverty has halved since 1981, from 40 percent labor in low income countries declined from 30 percent to 18 percent between 1960 and 2003. Equally important, the world is more literate and better educated than ever. People are freer politically, economically, and socially to pursue their well-being as they see fit. More people choose their own rulers, and have freedom of expression. They are more likely to live under rule of law, and less likely to be arbitrarily deprived of life, limb, and property. Social and professional mobility have also never been greater. Its easier than ever for people across the world to transcend the bonds of caste, place, gender, and other accidents of birth. People
dollars have tripled since 1950. Consequently, the proportion of the planet's developing-world population living in absolute

to 20 percent. Child

today work fewer hours and have more money and better health to enjoy their leisure time than their ancestors. Mans environmental record is more complex. The early stages of development can indeed cause some

environmental deterioration as societies pursue first-order problems affecting human well-being. These include hunger,
malnutrition, illiteracy, and lack of education, basic public health services, safe water, sanitation, mobility, and ready sources of energy. Because greater wealth alleviates these problems while providing basic creature comforts, individuals and societies initially focus on economic development, often neglecting other aspects of environmental quality. In

time, however, they recognize that environmental deterioration reduces their quality of life. Accordingly, they put more of their recently acquired wealth and human capital into developing and implementing cleaner technologies. This brings about an environmental transition via the twin forces of economic development and technological progress, which begin to provide solutions to environmental problems instead of creating those problems. All of which is why we today find that the richest countries are also the cleanest.

And while many developing countries have yet to get past the green ceiling, they are nevertheless ahead of where todays developed countries used to be when they were equally wealthy. The point of transition from "industrial period" to "environmental conscious" continues to fall. For example, the US introduced unleaded gasoline only after its GDP per capita exceeded $16,000. India and China did the same before they reached $3,000 per capita. This progress is a testament to the power of globalization

and the transfer of ideas and knowledge (that lead is harmful, for example). It's also testament to the importance of trade in transferring technology from developed to developing countriesin this case,
the technology needed to remove lead from gasoline. This hints at the answer to the question of why some parts of the world have been left behind while the rest of the world has thrived. Why have improvements in well-being stalled in areas such as Sub-Saharan Africa and the Arab world? The proximate cause of improvements in well-being is a cycle of progress

composed of the mutually reinforcing forces of economic development and technological progress. But that cycle itself is propelled by a web of essential institutions, particularly property rights, free markets, and rule of law. Other important institutions would include science- and
technology-based problem-solving founded on skepticism and experimentation; receptiveness to new technologies and ideas; and freer trade in goods, servicesmost importantly in knowledge and ideas. In

free and open societies prosper. Isolation, intolerance, and hostility to the free exchange of knowledge, technology, people, and goods breed stagnation or regression.
short,

Capitalism can modify into a mixed economy ensures its sustainability Noble 3 chair of the department of Political Science and director of the international studies program at the California State University
Charles, Why Capitalism Needs the Left, http://www.logosjournal.com/noble.htm

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In combination,

7 Week Seniors 2011 BBFJR Lab

free market and capitalism have also helped usher in and sustain fundamental political changes, widening the scope both of personal freedom and political democracy. Because of this system, more people get to choose where to work, what to consume, and what to make than ever before, while ancient inequalities of rank and status are overturned. The spread of market capitalism has also laid the foundation for the

expansion of democratic decision-making. With the establishment of private property and free exchange, political movements demanding other freedoms, including wider access to government, have proliferated. To be sure, capitalism cannot guarantee personal liberty or political democracy. It has produced it share of dictatorships too. But, to date, no society has been able to establish and maintain political democracy without first establishing and securing a market capitalist system. The large corporations that stand at the heart of contemporary capitalism have proven indispensable in this transformation. They are the essential intermediaries in the modern economy, linking financial capital, expertise, technology, managerial skill, labor and leadership. They are spreading everywhere in the world not only because they are powerful, but also because they work. But is not a machine that can run on its own. It , limits, and above all else stewardship. Partly because the system feeds off of people's darker instincts, partly because it is a machine, and therefore indifferent to human values, and partly because there is no central planner to assure that everything works out in the end, there must be some conscious effort to bring order to this chaos, however creative it might be. Left to its own devices, unfettered capitalism produces great inequities, great suffering, and great instability. In fact, these in-built tendencies are enough to destroy the system itself. Karl Marx figured this out in the mid-19th century and

market capitalism

needs rules

Marx underestimated our ability to use politics to impose limits on the economic system itself. At one time, and still in other places, even conservatives knew this to be true, and offered themselves up as responsible social stewards. Whether out of a sense of noblesse oblige or enlightened self interest, they volunteered to lead a collective effort to reform the system so that capitalism could survive and continue to serve human interests. From the 1930s through the 1970s, American corporate leaders and a fair number of Republicans seemed to understand this too. They made their piece with "big" government, seeing in the New Deal and even the Great Society a way to forge both social peace and political stability through the creation of a "mixed" economy.
built his revolutionary system on the expectation that these dark forces would prevail. But

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Space Cap Sustainable


Space makes cap more sustainable. Autino et. al., 11 Chairman of the Greater Earth Initiative

[Adriano Autino, member of the International Astronautic Federation and Chairman of the Greater Earth Initiative; Patrick Collins; Alberto Cavallo; Michael Martin-Smith; Charles Radley; authors for the Space Renaissance Initiative; Call for a World Space Renaissance Forum; accessed 6/21/2011; http://www.spacerenaissance.org/papers/CALL_FOR_SR_FORUM.pdf ] Jay

The global economy is entering a deep crisis, the worst since 1929. This is the second act of the "Crisis of
Closed-World Ideologies", which has been developing throughout the XX Century. In 1989, the fall of the Berlin wall was the Crisis of Collectivist Ideology. The recent massive failure of the financial system is the Crisis of Neo-Liberal

Ideology. Both these ideologies failed because they are based upon a closed-world, terro-centric philosophy. There are now almost 7 billion humans making massive demands on planet Earth: we urgently need to open the frontier, and move to a wider vision of our world, so as to access geo-lunar system resources and energy. In short, we need a new "Open World Philosophy". The alternative would be the implosion and collapse of our civilization. The most promising event of the current time, the emerging
countries' industrial revolution, will very soon have to face the dramatic insufficiency of the energy and other resources of the Earth. Because of this they are destined to fail if they remain locked within our planetary boundaries. There are some encouraging signs, pointing the way out of such confinement: in 2004, Scaled Composites proved that low-cost space travel is feasible - as it has been for 50 years. And both China and India have the Moon in their sights: they seem to understand clearly that space offers an alternative to a darkening future. This is because it is now evident that any closed-world strategy will result in

tragedy, as the 1930s depression ended with World War II. Today, since the energy and resources of planet Earth are not enough, it is far too likely that this crisis will end with a terrible holocaust, if we do not reach outside our world to obtain new resources and energy. Consequently if
G20 discussions are to solve the economic crisis, they must include plans for geolunar system industrialization, as the only sustainable direction for development, since this will make non-terrestrial resources and energy available. If governments are to give out financial aid, it should not be to obsolete industrial segments! Help should be given to the most promising industrial revolution of our age: the ignition of the space economy, which can only be based on low-cost space travel. This means, initially, rapidly developing low-cost space travel, industrialization of the Moon, space solar power supply, and accessing extra-terrestrial resources from asteroids and cometoids! There need be no depression if we aim high! If we want our civilization to continue, and to reach a higher ethical level, a new Renaissance is necessary and urgent - a Space Renaissance, the industrial and cultural revolution of our age! Stock exchanges are burning billions each week, but what are they burning? Only bits of information in bank accounts. Real

wealth is not money, but technologies and the potential for work: with 7 billion intelligences, Humanity has
never been so rich! The above is clearly evident to all astronautic humanists, but not to our political leaders!

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Cap Good AT Corruption


No risk of offense strong-state systems will be bought off by the same corporations that are allowed to control the system in capitalism* Norberg 3 Fellow at Timbro and CATO
Johan Norberg, In Defense of Global Capitalism, pg. 70 Such rules

-We still get offense because resources devoted to buying off bureaucrats are inefficiently wasted and wont produce innovations or products

are also harmful in another way. When regulation raises barriers to necessary activity, a large portion of a firm's timetime that could otherwise be devoted to production ends up being spent either complying with or circumventing the rules. If this proves too burdensome, people join the informal economy instead, thereby depriving themselves of legal protection for their business dealings. Many firms will use their resources resources that could otherwise have been used for investment to coax politicians into adapting the rules to their needs. Many will be tempted to take shortcuts, and bureaucrats will oblige in return for generous bribes, especially in poor countries where salaries are low and regulatory systems more or less chaotic. The easiest way of corrupting a nation through and through is to demand that citizens get bureaucratic permission for production, for imports, for exports, for investments. As the Chinese philosopher Lao Tzu declared more than two and a half millennia ago, The more laws are promulgated, the more numerous thieves and bandits become. If the goal is to have impartial rules and incorruptible officials, there is no better means than substantial deregulation. Amartya Sen argues that the struggle against corruption would be a perfectly good reason for developing countries to deregulate their economies even if no other economic benefits would accrue from doing so. 2 Only capitalism ensures a fair shot for all strong-state will be hindered by corruption Norberg 3 Fellow at Timbro and CATO
Johan Norberg, In Defense of Global Capitalism, pg. 90

That economic freedom is not an enemy of equality comes as a surprise to everyone who has been told that capitalism is the ideology of the rich and the privileged. In fact, this is precisely backward. The free market is the antithesis of societies of privilege. In a market economy, the only way of holding on to a good economic position is by improving your production and offering people good products or services. It is in the regulated economies, with their distribution of privileges and monopolies to favored groups, that privilege can become entrenched. Those who have the right contacts can afford to pay bribes. Those who have the time and knowledge to plow through bulky volumes of regulations can start up business enterprises and engage in trade. The poor never have a chance, not even of starting small businesses like bakeries or corner shops. In a capitalistic society, all people with ideas and willpower are at liberty to try their luck, even if they are not the favorites of the rulers.

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Cap Good AT Ethics/Morals


Capitalism is comparatively the most ethical system sparks democracy and opportunity Wilson 95 Professor of Public Policy @ Pepperdine
James, Capitalism and morality Public Interest, No. 121, Fall
However one judges that debate, it is striking that in 1970 - at a time when socialism still had many defenders, when certain American economists (and the CIA!) were suggesting that the Soviet economy was growing faster than the American, when books were being written explaining how Fidel Castro could achieve by the use of moral incentives" what other nations achieved by employing material ones-kristol and Bell saw that the great test of capitalism would not be economic but

moral. Time has proved them right. Except for a handful of American professors, everyone here and abroad now recognizes that capitalism produces greater material abundance for more people than any other economic system ever invented. The evidence is not in dispute. A series of natural experiments were conducted on a scale that every social scientist must envy. Several nations-china, Germany, Korea, and Vietnam - were sawed in two, and capitalism was installed in one part and "socialism" in the other. In every case, the capitalist part out-produced, by a vast margin, the non-capitalist one. Moreover, it has become clear during the last half century that democratic regimes only flourish in capitalist societies. Not every nation with something approximating capitalism is
democratic, but every nation that is democratic is, to some significant degree, capitalist. (By "capitalist," I mean that production is chiefly organized on the basis of privately owned enterprises, and exchange takes place primarily through voluntary markets.) If capitalism is an economic success and the necessary (but not sufficient) precondition for democracy, it only remains vulnerable on cultural and moral grounds. That is, of course, why today's radical intellectuals have embraced the more extreme forms of multiculturalism and postmodernism. These doctrines are an attack on the

hegemony of bourgeois society and the legitimacy of bourgeois values. The attack takes various forms - denying the existence of any foundation for morality, asserting the incommensurability of cultural forms, rejecting the possibility of textual meaning, or elevating the claims of non-western (or non-white or non-Anglo) traditions. By whatever route it travels, contemporary radicalism ends with a rejection of the moral claims of capitalism. Because morality is meaningless, because capitalism is mere power, or because markets and corporations destroy culture, capitalism is arbitrary, oppressive, or corrupting. Most critics of capitalism, of course, are not radicals. Liberal critics recognize, as postmodernists pretend not to,
that, if you are going to offer a moral criticism of capitalism, you had better believe that moral judgments are possible and can be made persuasive. To liberals, the failure of capitalism lies in its production of unjustifiable inequalities of wealth and its reckless destruction of the natural environment. Capitalism may produce material abundance, the argument goes, but at too high a price in human suffering and social injustice. I do not deny that capitalism has costs; every human activity has

them. (It was a defender of capitalism, after all, who reminded us that there is no such thing as a free lunch.) For people worried about inequality or environmental degradation, the question is not whether capitalism has consequences but whether its consequences are better or worse than those of some feasible economic alternative. (I
stress "feasible" because I tire of hearing critics compare capitalist reality to socialist - or communitarian or cooperative - ideals. When ideals are converted into reality, they tend not to look so ideal.) And, in evaluating consequences, one must reckon up not simply the costs but the costs set against the benefits. In addition, one must count as benefits the tendency of an

economic system to produce beliefs and actions that support a prudent concern for mitigating the unreasonable costs of the system. Capitalism and public policy By these tests, practical alternatives to capitalism do not seem very appealing. Inequality is a feature of every modern society,

Adam Smith expected that it would be a particular feature of what we call capitalism. Indeed, he began The Wealth of Nations by setting forth a puzzle that he hoped to solve. It was this. in "the savage nations of hunters and fishers" (what we later learned to call euphemistically "native cultures" or "less-developed nations"), everyone works and almost everyone acquires the essentials of human sustenance, but they tend to be "so miserably poor" that they are reduced, on occasion, to killing babies and abandoning the elderly and the infirm. Among prosperous nations, by contrast, many people do not work at all and many more live lives of great luxury, yet the general level of prosperity is so high that even the poorest people are better off than the richest person in a primitive society. His book was an effort to explain why "the system of natural liberty" would produce both prosperity and inequality and to defend as tolerable the inequality that was the inevitable (and perhaps necessary) corollary of prosperity. Smith certainly succeeded in the first task but was less successful in the second, at least to judge by the number of people who believe that inequality can be eliminated without sacrificing prosperity. Many nations have claimed to eliminate market-based inequalities, but they have done so only by creating non-market inequalities - a Soviet nomenklatura, a ruling military elite, an elaborate black market, or a set of noncash perks. Between unconstrained market inequality and the lesser inequality achieved by some redistribution, there is much to discuss and decide, and so the welfare-state debate proceeds. Participants in this debate sometimes forget that the only societies in which such a debate can have much meaning are those that have produced wealth that can be redistributed and that have acquired a

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is, capitalist)

7 Week Seniors 2011 BBFJR Lab

government that will do so democratically - in short, capitalist societies. Similarly with respect to the environment: Only rich (that

nations can afford to worry much about the environment, and only democratic (that

is, capitalist) nations have governments that will listen to environmentalists. As with inequality, environmental policies in capitalist systems will vary greatly - from the inconsequential through the prudent to the loony - but they will scarcely exist in non-capitalist ones. If anyone doubted this, they were surely convinced when the Iron

Curtain was torn down in 1989, giving the West its first real look at what had been hidden behind the Berlin Wall. Eastern Europe had been turned into a vast toxic waste dump. Vaclav Havel explained why: A government that commands the economy will inevitably command the polity; given a commanding position, a government will distort or destroy the former and corrupt or oppress the latter. To compel people engaged in production and exchange to internalize all of the costs of production and exchange without destroying production and exchange, one must be able to make proposals to people who do not want to hear such proposals, induce action among people who do not want to
act, and monitor performance by people who do not like monitors, and do all of this only to the extent that the gains in human welfare are purchased at acceptable costs. No regime will make this result certain, but only democratic capitalist

regimes make it at all possible.

Capitalism creates what are often called "post-material values" that lead some private

parties to make environment-protecting proposals. Capitalism,

because it requires private property, sustains a distinction between the public and the private sphere and thereby provides a protected place for people to stand who wish to make controversial proposals. And capitalism permits (but does not require) the emergence of democratic institutions that can (but may not) respond to such proposals. Or to put it simply. environmental action arises out of the demands of journalists, professors, foundation executives, and private-sector activists who, for the most part, would not exist in a non-capitalist regime. Capitalism and the good life Many readers may accept the view that capitalism permits, or
possibly even facilitates, the making of desirable public policies but reject the idea that this is because there is anything moral about it. At best, it is amoral, a tool for the achievement of human wants that is neither good nor bad. At worst, it is an immoral system that glorifies greed but, by happy accident, occasionally makes possible popular government and pays the bills of some public-interest lobbies that can get on with the business of doing good. Hardly anyone regards it as moral. People with these views can find much support in The Wealth of Nations. They will recall the famous passage in which Smith points out that it is from the "interest," not the "benevolence," of the butcher, the brewer, or the baker that we expect our dinner. An "invisible hand" leads him to promote the public good, though this is "no part of his intention." Should they study the book more carefully, they will come across passages predicting the degradation of the human spirit that is likely to occur from the division of labor, the incessant seeking after monopoly benefits and political privilege that will follow from the expansion of manufacturing, and the "low profligacy and vice" that will attend upon the growth of large cities. The average worker employed in repetitive tasks will become "stupid and ignorant," the successful merchant living in a big city will become personally licentious and politically advantaged. Karl Marx, a close student of Smith's writings, had these passages in mind (and, indeed, referred to them) when he drew his picture of the alienation man would suffer as a consequence of private property and capitalism. But Marx (and, in some careless passages, even Smith) had made an error. They

had confused the consequences of modernization (that is, of industrialization and urbanization) with the consequences of capitalism. The division of labor can be furthered and large industrial enterprises created by statist regimes as well as by free ones; people will flock to cities to seek opportunities conferred by socialist as well as capitalist economies; a profligate and self-serving elite will spring up to seize the benefits supplied by aristocratic or socialist or authoritarian or free-market systems. Show people the road to wealth, status, or power, and they will rush down that road, many will do some rather unattractive things along the way. Among the feasible systems of political economy, capitalism offers the best possibility for checking some, but not all, of these tendencies toward degradation and depravity. When Smith suggested that the increased division of labor would turn most workers into unhappy copies of Charlie Chaplin in Modern Times, he thought that
only public education could provide a remedy. Because he wrote long before the advent of modern technology, he can be forgiven for not having foreseen the tendency of free markets to substitute capital for labor in ways that relieve many workers of precisely those mindlessly repetitive tasks that Smith supposed would destroy the human spirit. Urbanization is the result of modernity - that is, of the weakening of village ties, the advent of large-scale enterprise, the rise of mass markets, and an

improvement in transportation - and modernity may have non-capitalist as well as capitalist sources. Mexico City, Sao Paulo, Rio de Janeiro, and Moscow have long been among the dozen largest cities in the world, but, until quite recently (and still quite uncertainly), none of these was located in a nation that could be fairly described as capitalist. They were state-dominated economies, either socialist or mercantilist, and Smith would have had no use for any of them. And, being noncapitalist, most of these states were barely democratic (the USSR not at all). Lacking either a truly private sector or

a truly democratic regime, reformist and meliorist tendencies designed to counteract the adverse consequences of massive urbanization were not much in evidence. Americans who rightly think that high
rates of crime are characteristic of big cities, but wrongly suppose that this is especially true of capitalist cities, need to spend some time in Moscow, Rio, and Mexico City. Capitalism creates privilege; socialism creates privilege;

mercantilism creates privilege; primitivism creates privilege. Men and women everywhere will seek advantage, grasp power, and create hierarchies. But to the extent that a society is capitalist, it is more likely than its alternatives to sustain challenges to privilege.
These arise from economic rivals, privately financed voluntary associations, and democratically elected power-holders; they operate through market competition, government regulation, legal action, and moral suasion. But they operate clumsily and imperfectly, and, in the routine aspects of ordinary morality, they may not operate well enough.

DML, Ian, Harry, Jay, Amanda, Rothenbaum, Clayton

Cap Kritik Shared 40/40

7 Week Seniors 2011 BBFJR Lab

Cap Good AT V2L


Capitalism best ensures value to life dont endorse sexist language Tracinski 8 editor of the Intellectual Activist
Robert, The Moral and the Practical, http://www.moraldefense.com/Philosophy/Essays/The_Moral_and_the_Practical.htm

Stated in more fundamental terms, capitalism is practical because it relies on the inexhaustible motive-power of self-interest.

Under capitalism, people are driven by loyalty to their own goals and by the ambition to improve their lives. They are driven by the idea that one's own life is an irreplaceable value not to be sacrificed or wasted. But this is also a crucial moral principle: the principle that each man is an end in himself, not a mere cog in the collective machine to be exploited for the ends of others. Most of today's intellectuals reflexively condemn self-interest; yet this is the same quality enshrined by our nation's founders when they proclaimed the individual's right to "the pursuit of happiness." It is only capitalism that recognizes this right. The fundamental characteristics that make capitalism practicalits respect for the freedom of the mind and for the sanctity of the individualare also profound moral ideals. This is the answer to the dilemma of the moral vs. the practical. The answer is that capitalism is a system of virtue
the virtues of rational thought, productive work, and pride in the value of one's own person. The reward for these virtuesand for the political system that protects and encourages themis an ever-increasing wealth and prosperity.

DML, Ian, Harry, Jay, Amanda, Rothenbaum, Clayton